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WORKS
PRESIDENT EDWARDS
IN TEN VOLUMES.
VOL. IV.
OOMTAIMINe,
I. N!VKaAl^lXtraF* 3IJKPRISING CONVERSIONS.
II. thouc:;kts o;^ tiih. pevival in 1740.
III. (iUMSLWCATIONS fox COMMUNION.
IV. REPLY TO WILLIAMS.
NEW YORK:
(i, & C. & H. CARVILL.
1830.
CONTENTS OF VOLUME IV.
I. NARRATIVE OF SURPRISING CONVERSIONS.
Pane
Preface 11
Narrative 17
Sect. 1. Introductory Statement 17
2. Manner of conversion 30
3. Particular instances • 67
II. THOUGHTS ON THE REVIVAL OF RELIGION, IN
NEW-ENGLAND, IN 1740.
Preface 77
PART I. The Work a glorious Work of God 79
Sect. 1. We should judge of it by its effects 79
2. We should judge by scripture 82
3. ^Ve should not judge of the whole by a part 95
4. Nature of the work 105
5. Nature of the woik in a particular instance 110
6. The work glorious 118
PART II. Obligations to promote it 124
Sect. 1. Indifference dangerous 124
2. The probability tliat the latter-day glory will begin in America . . 123
3. The danger of slighting the work 133
4. """ "
PART III.
PART IV.
Sect.
J. ine danger ot slighting trie work iJo
i. Obligations of rulers and jotl>er^ t9 priQmpte the work 144
[. Offence iaktij luyondtiuit otrnstf^ ^ .'■ 4 .•* '>■«' 156
\ Things to be, avoided '."J". . ] .'>,.•■'.' ?> !• '^ 173
1. Spiritual pride' !''. ^ 182
2. Wrong Principless' ',j .^ '■.''.';..;..' I 193
3. Ignorance of inv'nrc^ enjieiicnces" 220
4. Of censuring professing Christians .. j 233
6. Errors relative !o lay- 3-hort/i>g , ^.' .^j. 241
6. Errors relative to ciagir.g .'.'% ^ ,',. ! 246
PART y. Things to be done 252
Sect. 1. We should remove stumbling-blocks 252
2. What should be done to advance it 257
3. Some things that concern all 268
III. QUALIFICATIONS FOR COMMUNION.
Author's preface 283
Preface by friends 287
PART I. Question explained 291
PAJIT II. Reasons for the negative of the question 296
Sect. 1. Church members should be visible saints 296
2. Profession of religion 314
3. Profession should be of real piety 320
4. Reason requires a hearty profession . . , 333
5. Christ requires it 339
6. Primitive admissions . 344
7. The Epistles prove it 351
8. Members united by brotherly love . 365
9. Qualifications for the Lord's Supper 3G9
IV CONTEXTS.
PART III. Objections answered 375
Obj. 1. The cliiircli is the school of Christ 375
2. Israel was God's people 373
3. Jews partook of (lie Passover 335
4. John's disciples niadc 110 profession of piely 393
5. Many are called, but few chosen 395
6. Wheat and tares grow together 3y7
7. Case of Judas 393
8. No certain rule given .JOI
9. If grace be required, it must be known 402
10. Pei-j>lexity occasioned 407
11. All duties of worship holy 409
12. Tendency of the Lord's SJupper 4II
13. God docs not require impossibilities 413
14. Unsanciilied persons may live as saints 4IG
15. Butter admit hypocrites than exclude saints 4I7
IG. Hypocrites will be admitted 419
17. True saints doubt of their state 420
18. Men's opinion of themselves no criterion 422
19. Infant bapti-ru 423
20. Some have been converted at the sacrament 428
Appendix, Mr. Foxcroft's letter 434
IV. REPLY TO WILLIAMS.
rieface. 455
PART I. J\Iisrepresentations of Mr. Williams 459
Sect. 1. What is the question ? 459
2. Deoree of evidence 464,
PART II. JMr. Williams^s scheme 476
Sect. 1. His concessions 47g
2. Consequences 479
3. Of ungodly mer«'3, co'insx-.i'.mn^fe,- .^ .. ._..-...» ,* 486
4. Of an indeterrainatV'. ))r>)fesskvn .'•..'..', -.'i,~< 490
5. Mr. W. inconsisteni \\ itif iVJr. Stodvilard. ' v' *■ .r 495
G. Visibility without probability .,..., 504
7. A converting ordinance . . . ,-. .^ . ..' 507
8. Of Sincerity . . . .1 .' 1 ■ j '..».'■♦' . .', 5]0
9. Public covenanlinu;'. .; «"_ .j^. ,,..%.,i,.,, . r, 521
PART III. Exceptionable mode of r/tascn.bty: '.• '•'•!^-". .* 532
Sect. 1. Method of disputing . .......'. 533
2. Misrepresentations . 537
3. Irrelevant arguments 539
4. Extraordinary notions 541
6. Assertions instead of arguments 547
6. Sacramental actions 543
7. Begging the question 550
8. Mr. \V. begs the question 554
9. Mr. W. is inconsistent with biiuself 558
10. Other inconsistencies 563
11. Arguments hostile (o both sides 566
12. The passover and circumcision 57O
13. Of Judas's communicating 573
14. Of being born in covenant . 575
15. Of coming without a known ri^ht 531
IG. Tendency to perplexity 583
17. Of commanding to partake 539
Ajipcudis. A leKcr to the people of Norlhampton 597
A FAITHFUL
NARRATIVE
OF THB
SURPRISING WORK OF GOD,
IN TBE
CONVERSION OF MANY HUNDRED SOULS,
IN NORTHAMPTON,
AND THE NEIGHBOURING TOWNS AND VILLAGES OF NEW-
HAMPSHIRE, IN NEVV-ENGLAND:
IN A
Jiefter to the Rev. Dr. C'olman, of Boston.
vox., IV,
PREFACE BY THE FIRST EDITORS;
Dr. ISAAC WATTS, AND Dr. JOHN GUYSK.
The friendly correspondence which we maintain with our
brethren of New England, gives us now and then the pleasure of
hearing some remarkable instances of divine grace in the conversion
of sinners, and some eminent examples of piety in that American part
of the world. But never did we hear or read, since the first ages of
Christianity, any event of this kind so surprising as the present Narra-
tive hath set before us. The Rev. and worthy Dr. Colman of Boston 5
had given us some short intimations of it in his letters ; and upon our
request of a more large and particular account Mr. Edwards, tlie
happy and successful minister of Northampton, which was one of the
chief scenes of these wonders, drew up this history in an epistle to
Dr. Colman.
There were some useful sermons of the venerable and aged Mr.
Wm. Williams, published late in New England, which were preached
in that part of the country during this season of the glorious work
of God in the conversion of men ; to which Dr. Colman subjoined
a most judicious and accurate abridgment of this epistle : and a
little after, by Mr. Edwards' request, he sent the original to our
hands, to be communicated to the world under our care here in
London.
We are abundantly satisfied of the truth of this narrative, not
only from the pious character of the writer, but from the concurrent
testimony of many other persons in New England ; for this thing was
not done in a corner. There is a spot of ground, as we are here
informed, wherein there are twelve or fourteen towns and villages,
chiefly situate in New Hampshire, near the banks of the river of
Connecticut, within the compass of thirty miles, wherein it pleased
God, two years ago, to display his free and sovereign mercy in the
conversion of a great multitude of souls in a short space of time,
turning them from a formal, cold, and careless profession of Christi-
anity to the lively exercise of every christian grace, and the powerful
practice of our Koly religion. The great God has seemed to act over
again the miracle of Gideon's fleece, which was plentifiilly watered
with the dew of heaven, while the rest of the earth round about it was
dry, and had no such remarkable blessing.
ill PREFACE.
There has been a great and just complaint lor many years among
the ministers and churches in Old England, and in New. (except
about the time of the late earthquake there) that the work of conversion
goes on very slowly, that the spirit of God in his saving influences is
much withdrawn from the mmistrations of his word, and there are few
that receive the report of the Gospel, with any eminent success upon
their hearts. But as the Gospel is the same divine instrument of
grace still, as ever it was in the days of the apostles, so our ascended
Saviour now and then takes a special occasion to manifest the divinity
of this gospel by a plentiful effusion of his spirit where it is preached:
then sinners are turned into saints in numbers, and there is a new
face of things spread over a town or a country. '' The wilderness and
the solitary places are glad, the desert rejoices and blossoms as the
rose ;" and surely concerning this instance we may add, that '' they
have seen the glory of the Lord there, and the excellency of our
God ; they have seen the outgoings of God our King in his sanc-
tuary."
Certainly it becomes us, who profess the religion of Christ, to
take notice of such astonishing exercises of his power and mercy, and
give hirn the glory which is due, when he begins to accomplish any
of his promises concerning the latter days : and it gives us further
encouragement to pray, and wait, and hope for the like display of
his power in the midst of us. The hand of God is not shortened that
it cannot save, but we have reason to fear that our iniquities, our
coldness in religion, and the general carnality of our spirits, have
raised a wall of separation between God and us : and we may add,
the pride and perverse humour of infidelity, degeneracy, and apostacy
from the Christian faith, which have of late years broken out amongst
us, seem to have provoked the spirit of Christ to absent himself
much from our nation. " Return, O Lord- and visit thy churches,
and revive thine own work in the midst of us."
From such blessed instances of the success of the gospel, as
appear in this narrative, we may learn much of the way of the Spirit
of God in his dealins with the souls of men, in order to convince
sinners, and restore them to his favour and his image, by Jesus Christ
his Son. We acknowledge that some particular appearances in the
work of conversion among men may be occasioned by the ministry
which they sit under, whether it be of a more or less evangelical
strain, whether it be more severe and affrighting, or more gentle and
persuasive. But wheresoever God works with power for salvation
upon the minds of men, there will be some discoveries of a sense of
sin, of the danger of the wrath of God, and the all-sufficiency of his
Son Jesus, to relieve us under all our spiritual wants and distresses,
and a hearty consent of soul to receive him in the various offices of
grace, wherein he is set forth in the holy scriptures. And if our
readers had opportunity (as we have had) to peruse several of the
sermons which were preached during this glorious season, we should
find that it is the common plain Protestant doctrine of the Reforma-
tion, without stretching towards the Antinomians on the one side, or
the Arminians on the other, that the spirit of God ha? been pleased to
honour with such ilhistriou*! success.
PREFACL. Xni
We are taught also by this happy event how easy it will be for
our blessed Lord to make a full accomplishment of all his predictions
concerning his kingdom, and to spread his dominion from sea to sea,
through all the nations of the earth. We see how easy it is for him
with one turn of his hand, with one word of his mouth, to awaken
whole countries of stupid and sleeping sinners, and kindle divine life
in their souls. The heavenly influence shall run from door to door,
filling the hearts and lips of every inhabitant with importunate in-
quiries, What shall we do to be saved ? And how shall we escape the
wrath to come ? And the name of Christ the Saviour shall diffuse
itself like a rich and vital perfume to multitudes that were ready to
sink and perish under the painful sense of their own guilt and danger.
SalvaMon shall spread through all the tribes and ranks of mankind;
as the lightning from heaven in a few moments would communicate
a living flame through ten thousand lamps and torches placed in a
proper situation and neighbourhood. Thus anation shall be born in
a day when our Redeemer please, and his faithful and obedient sub-
jects shall become as numerous as the spires of grass in a meadow
newly mown, and refreshed -with the showers of heaven. But the
pleasure of this agreeable hint bears the mind away from our theme.
Let us return to the present narrative : It is v/orthy of our ob-
servation, that this great and surprising work does not seem to have
taken its rise from any sudden and distressing calamity of public ter-
ror that might universally impress the minds of a people : here was
no storm, no earthquake, no inundation of water, no desolation by
fire, no pestilence or any other sweeping distemper, nor any cruel
invasion by their Indian neighbours that might force the inhabitants
into a serious thoughtfulness, and a religious temper by the fears of
approaching death and judgment. Such scenes as these have some-
times been made happily effectual to awaken sinners in Zion, and the
formal professor and hypocrite have been terrified with the thoughts
of divine wrath breaking in upon them.. Who shall dwell with ever-
lasting burnings ? But in the present case the immediate hand of
God in the work of his Spirit appears much more evident because
there is no such awful and threatening Providence attending it.
It is worthy also of our further notice, that when many profane
sinners, and formal professors of religion have been aflVighted out of
their present carelessness and stupidity by some astonishing terrors
approaching them, those religious appearances have not been so
durable, nor the real change of heart so thoroughly affected : many
of this sort of sudden converts have dropped their religious concerns
in a great measure when their fears of the threatening calamity were
vanished. But it is a blessed confirmation of the truth of this present
work of grace, that the persons who were divinely wrought upon in
this season continue still to profess serious religion, and to practise it
without returning to their former follies.
It may not be amiss in this place to take notice, that a very sur-
prising and threatening providence has this last year attended the
people of Northampton, among whom this work of divine grace was
so remarkable : which Providence at first might have been construed
hv the unthinking world to be a signal token of God's displeasuro
XtV PBEFACE.
against that town, or a judgment from heaven upon the people ; but
soon afterwards, like Paul's shaking the viper off from his hand, it
discovered the astonishing care and goodness of God expressed to-
wards a place where such a multitude of young converts were assem-
bled : nor can we give a better account of it than in the language of
this very gentleman, the Rev. Mr. Edwards, minister of that town,
who wrote the following Letter, which was published in New Eng-
land.
Northampton, March 19, 1737.
*' We in this town, were the last Lord's Day the spectators, and
many of us the subjects, of one of the most amazing instances of di-
vine preservation, that perhaps was ever known in the land. Our
meeting house is old and decayed, so that we have been for some
time building a new one, which is yet unfinished. It has been ob-
served of late, that the house we have hitherto met in, has gradually
spread at bottom ; the cells and walls giving way, especially in the
foreside, by reason of the weight of timber at top, pressing on the
braces that are inserted into the posts and beams of the house. It
has done so more than ordinarily this spring ; which seems to have
been occasioned by the heaving of the ground through the extreme
frosts of the winter past, and its now settling again on that side which
is next the sun, by the spring thaws. By this means the under-
pinning has been considerably disordered ; which people were not
sensible of till the ends of the joists which bore up the front gallery,
were drawn off from the girts on which they rested by the walls giv-
ing way. So that in the midst of the public exercise in the forenoon,
soon after the beginning of sermon, the whole gallery — full of people,
with all the seats and timber, suddenly and without any warning —
sunk, and fell down with the most amazing noise upon the heads of
those that sat under, to the astonishment of the congregation. The
house was filled with dolorous shrieking and crying ; and nothing
else was expected than to find many people dead, and dashed to
pieces.
" The gallery in falling seemed to break and sink first in the mid-
dle ; so that those who were upon it were thrown together in heaps be-
fore the front door. But the whole was so sudden, that many of them
who fell, knew nothing at the time what it was that had befallen them.
Others in the congregation thought it had been an amazing clap of
thunder. The fallen gallery seemed to be broken all to pieces be-
fore it got down ; so that some who fell with it as well as those who
were under, were buried in the ruins ; and were found pressed under
heavy loads of timber, and could do nothing to help themselves.
" But so mysteriously and wonderfully did it come to pass, that
every life was preserved ; and though many were greatly bruised, and
their flesh torn, yet there is not, as I can understand, one bone broken
or so much as put out of joint, among them all. Some who were
thought to be almost dead at first, were greatly recovered ; and but
one young woman seems yet to remain in dangerous circumstances,
by an inward hurt in her breast, but of late there appears more hope
of her recovery.
" None can eive accoimt, or conceive, by what means people's
preface; kv
lives and limbs should be thus preserved, when so great a multitude
were thus imminently exposed. It looked as though it was impossible
but that great numbers must instantly be crushed to death, or dashed
in pieces. It seems unreasonable to ascribe it to any thing else but
the care of Providence, in disposing the motions of every piece of
timber, and the precise place of safety where every one should sit,
and fall, when none were in any capacity to care for their own pre-
servation. The preservation seems to be most wonderful, with re-
spect to the women and children in the middle alley, under the gallery,
where it came down first, and with greatest force- and where there
was nothing to break the force of the falling weight.
" Such an event may be a sufficient argument of a divine Provi-
dence over the lives of men. We thougiht ourselves called to set
apart a day to be spent in the solemn worship of God, to humble our-
selves under such a rebuke of God upon us in time of public service
in his house by so dangerous and surprising an accident ; and to
praise his name for so wonderful, and as it were miraculous a pre-
servation. The last Wednesday was kept by us to that end ; and a
mercy in which the hand of God is so remarkably evident, may be well
worthy to affect the hearts of all who hear it."
Thus far the letter.
But it is time to conclude our Preface. If there should be any
thing found in this narrative of the surprising conversion of such num^
bers of souls, where the sentiments or the style of the relator or his
inferences from matters of fact, do not appear so agreeable to every
reader, we hope it will have no unhappy influence to discourage the
belief of this glorious event. We must allow every writer his own
way ; and must allow him to choose what particular instances he
would select from the numerous cases which came before him. And
though he might have chosen others perhaps, of more significancy in
the eye of the world, than the woman and the child, whose experiences
he relates at large ; yet it is evident he chose that of the woman,
because she was dead, and she is thereby incapable of knowing any
honours or reproaches on this account. And as for the child, those
who were present and saw and heard such a remarkable and lasting
change, on one so very young, must necessarily receive a stronger
impression from it, and a more agreeable surprise than the mere nar-
ration of it can communicate to others at a distance. Children's
language always loses its striking beauties at second-hand.
Upon the whole, whatever defect any reader may find, or imagine
in this narrative, we are well satisfied, that such an eminent work of
God ought not to be concealed from the world : and as it was the
reverend author's opinion, so we declare it to be ours also, that it is
very likely that this account of such an extraordinary and illustrious
appearance of divine grace in the conversion of sinners, may, by the
blessing of God, have a happy efiect upon the minds of men, towards
the honour and enlargement of the kingdom of Christ, much more than
any supposed imperfection in this representation of it can do injury.
May the worthy writer of this epistle, and all those his reverend
brethren in the ministry, who have been honoured in this excellent
and important service, go on to see their labours crowned with daily
and persevering success i May the numerous subjects of tins aur pn&-
ing work hold fast what they have received, and increase in every
christian grace and blessing ! May a plentiful effusion of the blessed
Spirit, also, descend on the British isles, and all their American
plantations, to renew the face of religion there ! And we intreat our
readers in both Englands, to join with us in our hearty addresses to
the throne of grace, that this wonderful discovery of the hand of God
in saving sinners, may encourage our faith and hope of the accom-
plishment of all his words of grace, which are written in the Old
Testament and in the New, concerning the large extent of this salva-
tion in the latter days of the world. Come, Lord Jesus, come quickly,
and spread thy dominion through all the ends of the earth. Amen.
LONDON, ISAAC WATTS,
OcM2, 1737= JOHN GUYSE.
FAITHFUL NARRATIVE.
Rev. and Honoured Sir,
Having seen your letter to my honoured uncle WilliarAs
of Hatfield, of July 20, wherein you inform him of the notice
that has been taken of the late wonderful work of God, in this
and some other towns in this country, by the Rev. Dr. Watts
and Dr Guyse of London, and the congregation to which the
last of these preached on a monthly day of solemn prayer ; as
also of your desire to be more perfectly acquainted with it by
some of us on the spot .* and having been since informed by my
uncle Williams that you desire me to undertake it ; I would
now do it, in as just and faithful a manner as in me lies.
SECT. I.
^-i general hitroductory Statement.
The people of the country, in general, I suppose, are as
sober, orderly, and good sort of people, as in any part of New
England ; and I believe they have been preserved the freest
by far of any part of the country, from error and variety of
sects and opinions. Our being so far within the land, at a dis-
tance from sea-ports, and in a corner of the country, has
doubtless been one reason why we have not been so much
corrupted with vice, as most other parts. But without ques»
tion, the religion and good order of the county, and
VOL, IV. ?t
18 A NAKRATIVE OP CONVERS!©Nis.
purity in doctrine, has, under God, been very much owing to
the great abilities, and eminent piety, of my venerable and
honoured grandfather Stoddard. I suppose we have been the
freest of any part of the land from unhappy divisions and quar-
rels in our ecclesiastical and religious affairs, till the late lamen-
table Springfield contention.*
Being much separated from other parts of the province,
and having comparatively but little mtercourse with them,
we have always managed our ecclesiastical affairs within our-
selves. It is the way in which the country, from its infancy,
has gone on, by the practical agreement of all ; and the way
in which our peace and good order has hitherto been main-
tained.
The town of Northampton is of about 82 years standing,
and has now about 200 families ; which mostly dwell more
compactly together than any town of such a size in these parts
of the country. This probably has been an occasion, that both
our corruptions and reformations have been, from time to time,
the more swiftly propagated from one to another through the
town. Take the town in general, and so far as I can judge,
they are as rational and intelligent a people as most I have been
acquainted with. Many of them have been noted for religion ;
and particularly remarkable for their distinct knowledge in
things that relate to heart religion, and christian experience, and
their great regards thereto.
I am the third minister who has been settled in the town.
The Rev. Mr. Eleazer Mather, who was the first, was ordained
in July, 1669. He was one whose heart was much in his work,
and abundant in labours for the good of precious souls. He had
the high esteem and great love of his people, and was blessed
with no small success. The Rev. Mr. Stoddard who succeeded
him, came first to the town the November after his death ;
but was not ordained till September 11, 1672, and died
February 11, 1728 — 9. So that he continued in the work of
the ministry here, from his first coming to town, near 60 years.
And as he was eminent and renowned for his gifts and grtice:
so he was blessed, from the beginning, with extraordinary
success in his ministry, in the conversion of many souls. He
had five harvests, as he called them. The first was about 57
years ago ; the second about 53 ; the third about 40 ; the fourth
about 24 ; the fifth and last about 18 years ago. Some of these
times were much more remarkable than others, and the inga-
thering of souls more plentiful. Those about 53, and 40, and
* The Springfield Contention relates to the settlement of a minister there,
■which occasioned too warm debates between some, both pastors and people, that
were for it, and others that were against it, on account of their different appre-
hensions about his principles, and,about some steps that were taken to procure hia
ordination*
Sect. i. A General Introductonj Statement, 19
24 years ago, were much greater than either the first or the last:
but in each of them, I have heard my grandfather say, the
greater part of the young people in the town seemed to be
mainly concerned for their eternal salvation.
After the last of these came a far more degenerate time,
(at least among the young people) I suppose, than ever be-
fore. Mr. Stoddard, indeed, had the comfort, before he died,
of seeing a time where there were no small appearances of a
divine work among some, and a considerable ingathering of
souls, even after I was settled with him in the ministry, which
was about two years before his death ; and I have reason to
bless God for the great advantage I had by it. In these two
years there were nearly twenty that Mr. Stoddard hoped to
be savingly converted ; but there was nothing of any general
awakening. The greater part seemed to be at that time very
insensible of the things of religion, and engaged in other cares
and pursuits. Just after my grandfather's death, it seemed to
be a time of extraordinary dulness in religion. Licentiousness
for some years greatly prevailed among the youth of the town ;
they were many of them very much addicted to night-walking,
and frequenting the tavern, and lewd practices, wherein some,
by their example, exceedingly corrupted others. It was their
manner very frequently to get together, in conventions of
both sexes, for mirth and jolhty, which they called frolics ;
and they would often spend the greater part of the night in
them, without regard to any order in the families they be-
longed to ; and indeed family government did too much fail in
the town. It was become very customary with many of our
young people to be indecent in their carriage at meeting,
which doubtless would not have prevailed in such a degree, had
it not been that my grandfather through his great age, (though
he retained his powers surprisingly to the last) was not so able
to observe them. There had also long prevailed in the town a
spirit of contention between two parties, into which they had
for many years been divided ; by which they maintained a
jealousy one of the other, and were prepared to oppose one
another in all public affairs.
But in two or three years after Mr. Stoddard's death, there
began to be a sensible amendment of these evils. The young
people shewed more of a disposition to hearken to counsel,
and by degrees left oflf their frolics ; they grew observably
more decent in their attendance on the public worship, and
there were more who manifested a religious concern than there
used to be.
At the latter end of the year 1733, there appeared a very
unusual flexibleness, and yielding to advice, in our young peo-
ple. It had been too long their manner to make the evening
^0 A NARRATIVE Ol* CON'VERSrONS,
after the sabbath,* and after our public lecture, to be especially
the times of their mirth, and company-keeping. But a ser-
mon was now preached on the sabbath before the lecture, to
shew the evil tendency of the practice, and to persuade them
to reform it; and it was urged on heads of families that it
should be a thing agreed upon among thcrn, to govern their
families, and keep their children at home, at these times. It
was also more privately moved, that they should meet together
the next day, in their several neighbourhoods, to know each
other's minds ; which was accordingly done, and the motion
complied with throughout the town. But parents found little
or no occasion for the exercise of government in the case.
The young people declared themselves convinced by what they
had heard from the pulpit, and were willing of themselves to
comply with the counsel that had been given : and it was
immediately, and, 1 suppose, almost universally complied with;
and there was a thorough reformation of these disorders
thenceforward, which has continued ever since.
Presently after this, there began to appear a remarkable
religious concern at a little village belonging to the congrega-
tion, called Pascommuck, where a few families were settled,
at about three miles distance from the main body of the town.
At this place a number of persons seemed to be savingly
wrought upon. In the April following, anno i73-l, there hap-
pened a very sudden and awful death of a young man in the
bloom of his youth ; who being violently seized with the pleurisy,
and taken immediately very delirious, died in about two days;
which (together with what was preached publicly on that occa-
sion) much affected many young people. This was followed
with another death of a young married woman, who had been
considerably exercised in mind about the salvation of her
soul, before she was ill, and was in great distress, in the begin-
ning of her illness : but seemed to have satisfying evidences
of God's saving mercy to her, before her death : so that she
died very full of comfort, in a most earnest and moving man-
ner, warning and counselling others. This served to contribute
to render solemn the spirits of many young persons ; and there
began evidently to appear more of a religious concern on
people's minds.
In the fall of the year 1 proposed it to the young people,
that they should agree among themselves to spend the evenings
after lectures in social religion, and to that end divide them-
selves into several companies to meet in various parts of the
town ; which was accordingly done, and those meetings have
been since continued, and the example imitated by elder people.
" * It must be notctl, that it has never been our manner to obser\'e the evening
■^hat folJciw^ the KnbHn*h ; but thnt which preffl'^'' i>, txh part fif the holy tim*>.
Sect. i. A General Introductonj Statement. "21
This was followed with the death of an elderly person, which
was attended with many unusual circumstances, by which many
were much moved and afi'ected.
About this time began the great noise, in this part of the
country, about Arminianism, wliich seemed to appear with a
very threatenmg aspect upon the interest of religion here.
The friends of vital piety trembled for fear of the issue ; but
it seemed, contrary to their fear, strongly to be over-ruled for
the promoting of religion. Many who looked on themselves as
in a Christless condition, seemed to be awakened by it, with
fear that God was about to withdraw from the land, and that
we should be given up to heterodoxy and corrupt principles ;
and that then their opportunity for obtaining salvation would be
past. Many who were brought a little to doubt about the truth
of the doctrines they had hitherto been taught, seemed to have
a kind of trembling fear with their doubts, lest they should
be led into by-paths, to their eternal undoing ; and they seemed ;
with much concern and engagedness of mind, to enquire what
was indeed the way in which they must come to be accepted
with God. There were some things said publicly on that occa-
sion, concerning justification by faith alone.
Although great fault was found with meddling with the
controversy in the pulpit, by such a person, and at that time —
and though it was ridiculed by many elsewhere — yet it proved a
word spoken in season here ; and was most evidently attended
with a very remarkable blessing of heaven to the souls of the
people in this town. They received thence a general satisfac-
tion, with respect to the main thing in question, which they
had been in trembling doubts and concern about; and their
minds were engaged the more earnestly to seek that they
might come to be accepted of God, and saved in the way of
the gospel, which had been made evident to them to be the
true and only way. And then it was, in the latter part of
December, that the spirit of God began extraordinarily to set
in, and wonderfully to work amongst us ; and there were, very
suddenly, one after another, five or six persons, who were to all
appearance savingly converted, and some of them wrought upon
in a very remarkable manner.
Particularly, I was surprised with the relation of a young
woman, who had been one of the greatest company-keepers in
the whole town. When she came to me, I had never heard
that she was become in any wise serious, but by the conversa-
tion I then had with her, it appeared to me, that what she
gave an account of, was a glorious work of God's infinite power
and sovereign grace ; and that God had given her a new heart,
truly broken and sanctified. I could not then doubt of it,
and have seen much in my acquaintance with her since to con-
firm it.
JiJ2 A NARRATIVE OF CONVERSIONS.
Though the work was glorious, yet I was filled with con-
cern about the effect it might have upon others. I was ready
to conclude, (though too rashly) that some would be hardened
by it, in carelessness and looseness of life ; and would take
occasion from it to open their mouths in reproaches of religion.
But the event was the reverse, to a wonderful degree. God
made it, I suppose, the greatest occasion of awakening to others,
of any thing that ever came to pass in the town. I have had
abundant opportunity to know the effect it had, by my private
conversation with many. The news of it seemed to be almost
like a flash of lightning, upon the hearts of young people, all
over the town, and upon many others. Those persons amongst
us, who used to be farthest from seriousness, and that I most
feared would make an ill improvement of it, seemed greatly to
be awakened with it. Many went to talk with her, concerning
what she had met with ; and what appeared in her seemed to
be to the satisfaction of all that did so.
Presently upon this, a great and earnest concern about the
great things of religion, and the eternal world, became univer-
sal in all parts of the town, and among persons of all degrees,
and all ages. The noise amongst the dry bones waxed louder
and louder ; all other talk but about spiritual and eternal
things was soon thrown by ; all the conversation, in all com-
panies and upon all occasions, was upon these things only,
unless so much as was necessary for people carrying on their
ordinary secular business. Other discourse than of the things
of religion, would scarcely be tolerated in any company.
The minds of people were wonderfully taken off from the
world, it was treated amongst us as a thing of very little con-
sequence. They seemed to follow their worldly business, more
as a part of their duty, than from any disposition they had to
it ; the temptation now seemed to lie on that hand, to neglect
worldly affairs too much, and to spend too much time in the
immediate exercise of religion. This was exceedingly misre-
presented by reports that were spread in distant parts of the
land, as though the people here had wholly thrown by all worldly
business, and betook themselves entirely to reading and praying,
and such like religious exercises.
But although people did not ordinarily neglect their
worldly business ; yet Religion was with all sorts the great
concern, and the world was a thmg only by the bye. The
only thing in their view was to get the kingdom of heaven, and
every one appeared pressing mto it. The engugedness of
their hearts in this great concern could not be hid, it appeared
in their very countenances. It then was a dreadful thmg
amongst us to lie out of Christ, in danger every day of drop-
ping into hell ; and what persons minds were intent upon, was
to escape for their lives, and to fly from the wrath to come.
Sect. r. A General Introductory Statement. 23
All would eagerly lay hold of opportunities for their souls ; and
were wont very often to meet together in private houses, for
religious purposes : and such meetings when appointed were
greatly thronged.
There was scarcely a single person in the town, old or
young, left unconcerned about the great things of the eternal
world. Those who were wont to be the vainest, and loosest;
and those who had been most disposed to think, and speak
slightly of vital and experimental religion, were now generally
subject to great awakenings. And the work of conversion was
carried on in a most astonishing manner, and increased more
and more ; souls did as it were come by flocks to Jesus Christ.
From day to day, for many monins together, might be seen
evident instances of sinners brought out of darkness into mar-
vellous light, and delivered out of a horrible pit, and from the
miry clay, and set upon a rock with a new song of praise to God
in their mouths.
This work of God, as it was carried on, and the number
of true saints multiplied, soon made a glorious alteration in
the town ; so that in the spring and summer following, anno
1735, the town seemed to be full of the presence of God : it
never was so full of love, nor of joy, and yet so full of distress,
as it was then. There were remarkable tokens of God's
presence in almost every house. It was a time of joy in fami-
lies on account of salvation being brought unto them ; parents
rejoicing over their children as new born, and husbands over
their wives, and wives over their husbands. The gomgs of God
were then seen in his sanctuary, God's day was a delight, and
his tabernacles were amiable. Our public assemblies were
then beautiful ; the congregation was aUve in God's service,
every one earnestly intent on the public worship, every hearer
eager to drink in the words of the minister as they came from
his mouth ; the assembly in general were, from time to time,
in tears while the word was preached ; some weeping with sor-
row and distress, others with joy and love, others with pity and
concern for the souls of their neighbours.
Our public praises were then greatly enlivened ; God was
then served in our psalmody, in some measure in the beauty of
holiness. It has been observable, that there has been scarce
any part of divine worship, wherein good men amongst us have
had grace so drawn forth, and their hearts so lifted up in the
ways of God, as in singing his praises. Our congregation ex-
celled all that ever I knew in the external part of the duty be-
fore, the men generally carrying regularly, and well, three parts
of music, and the women a part by themselves ; but now they
were evidently wont to sing with unusual elevation of heart and
voice, which made the duty pleasant indeed.
In all companies, on other days, on whatever occasions
24 A NARllATIVF, or CONVERSIONS.
persons met together, Christ was to be heard of and seea hi
the midst of them. Our young people when they met, were
wont to spend the time in talking of the excellency and dying
love of Jesus Christ, the glory of the way of salvation, the
wonderful, free, and sovereign grace of God, his glorious work
in the conversion of a soul, ihe truth and certainty of the great
things of God's word, the sweetness of the views of his per-
fections, kc. And even at weddings, which formerly were
mere occasions of mirth and jollity, there was now no discourse
of any thing but religion, and no appearance of any but spiri-
tual mirth. Those amongst us who had been formerly con-
verted, were greatly enlivened, and renewed with fresh and
extraordinary incomes of the spirit of God ; though some
much more than others, according to the measure of the gift of
Christ. Many who before had laboured under difficulties about
their own stnte, had now their doubts removed by more
satisfying experience, and more clear discoveries of God*s
love.
When this work first appeared, and was so extraordinarily
carried on amongst us in the winter, others round about us
seemed not to know what to make of it. Many scoffed at
and ridiculed it ; and some compared what we called conver-
sion, to certain distempers. But it was very observable of
many, who occasionally came amongst us from abroad with
disregardful hearts, that what they saw here cured them of
such a temper of mind. Strangers were generally surprised to
find things so much beyond what they had heard, and were
wont to tell others that the state of the town could not be con-
ceived of by those who had not seen it. The notice that was
taken of it by the people who came to town on occasion of the
court that sat here in the beginning of March, was very ob-
servable. And those who came from the neighbourhood to our
public lectures, were for the most part remarkably affected.
Many who came to town, on one occasion or other, had their
consciences smitten, and awakened ; and went home with
veounded hearts, and with those impressions that never wore ofi"
till they had hopefully a saving issue ; and those who before
had serious thoughts, had their awakenings and convictions
greatly increased. There were many instances of persons who
came from abroad on visits, or on business, who had not been
long here before, to all appearance, they were savingly wrought
upon ; and partook of that shower of divine blessing which God
rained down here, and went home rejoicing ; till at length the
same work began evidently to appear and prevail in several
other towns in the county.
In the month of March, the people in South-Hadley began
to be seized with deep concern about the things of religion ;
which vcrv soon became universal. The work of God has been
Sfici'. I. A G-eueral Introductvry UtaieiutJit. Ud
very wonderful there ; not much, if any thing, short of what it
has been here, in proportion to the size of tixe place. About
the same time, it began to break forth in the west part of
Suffield, (where it also has been very great) and it soon spread
into all parts of the town. It next appeared at Sunderland,
and soon overspread the town ; and I believe was for a season,
not less remarkable than it was here. About the same time it
began to appear in a part of Deerfield, called Green River,
and afterwards filled the town, and there has been a glorious
work there. It began also to be manifest in the south part of
Hatfield, in a place called the Hill, and the whole town, in the
second week in April, seemed to be seized, as it were at once,
with concern about the things of religion ; and the work of
God has been great there. There has been also a very gene-
ral awakening at West-Springfield and Long Meadow ; and in
Enfield there was for a time a pretty general concern amongst
some who before had been very loose persons. About the
same time that this appeared at Enfield, the Rev. Mr. Bull of
Westfield, informed me, that there had been a great alteration
there, and that more had been done in one week than in seven
years before. Something of this work likewise appeared in
the first precinct in Springfield, principally in the north and
south extremes of the parish. And in Hadley old town, there
gradually appeared so much of a work of God on souls, as at
another time would have been thought worthy of much notice.
For a short time there was also a very great and general con-
cern of the like nature at Northfield. And wherever this
concern appeared, it seemed not to be in vain ; but in every
place God brought saving blessings with him, and his word at-
tended with his spirit (as we have all reason to think) returned
not void. It might well be said at that time, in all parts of the
country, " who are these that fly as a cloud, and as doves to theiv
windows ?*'
As what other towns heard of and found in this, was a great
means of awakening them ; so our hearing of such a swift and
extraordinary propagation, and extent of this work, did doubt-
less for a time serve to uphold the work amongst us. The
continual news kept alive the talk of religion, and did greatly
quicken and rejoice the hearts of God's people, and much
awakened those who looked on themselves as still left behind,
and made them the more earnest that they also might share in
the great blessings that others had obtained.
This remarkable pouring out of the Spirit of God, which
thus extended from one end to the other of this coui-ty, was
not confined to it, but many places in Connecticut have par-
taken in the same mercy. For instance, the first parish in
Windsor, under the pastoral care of the Rev. Mr. Marsh, vvas
thus blest about the same time as we in Northampton, while
VOL. IV. 4
20 A NAKKAliVE OF CONVERSlOXs.
we had no knowledge of each other's circumstances. There
has been a very great ingathering of souls to Christ in that place,
and something considerable of the same work begun afterwards
in East Windsor, my honoured father's parish, which has in
times past been a place favoured with mercies of this nature,
above any on this western side of New England, excepting
Northampton ; there having been four or five seasons of the
pouring out of the spirit to the general awakening of the people
there, since my father's settlement amongst them.
There was also the last spring and summer a wonderful
work of God carried on at Coventry, under the ministry of
the Rev. Mr. Meacham. I had opportunity to converse with
some Coventry peoj-.ie, who gave me a very remarkable ac-
count of the surprising change that appeared in the most rude
and vicious persons there. The like was also very great at the
same time in a part of Lebanon, called the Crank, where the
Hev. Mr. Wheelock, a young gentleman, is lately settled : and
there has been much of the same at Durham, under the minis-
try of the Rev. Mr. Chaunccy •, and to appearance no small in-
gathering of souls there. Likewise amongst many of the young
people in the first precinct in Stratford, under the ministry of
the Rev. Mr. Gould ; where the work was much promoted by
the remarkable conversion of a young woman who had been a
great company-keeper, as it was here.
Something of this work appeared in several other towns
in those parts, as I was informed when I was there the last
fall. And we have since been acquainted with something very
remarkable of this nature at another parish in Stratford, called
Ripton, under the pastoral care of the Rev. Mr. Mills. There
was a considerable revival of religion last summer at Newhaven
old town, as I was once and again informed by the Rev. Mr.
Noyes, the minister there, and by others : and by a letter
which I very lately received from Mr. Noyes, and also by in-
formation, we have had other ways. This flourishing of religion
still continues, and has lately much increased. Mr. Noyes
writes, that many this summer have been added to the church,
and particularly mentions several young persons that belong to
Ihe principal families of that town.
There has been a degree of the same work at a part of
Guildford ; and very considerable at Mansfield, under the
ministry of the Rev. Mr. Eleazar Williams ; and an unusual
religious concern at Tolland ; and something of it at Hebron
and Bolton. There was also no small effusion of the spirit of
God in the north parish in Preston, in the eastern part of
Connecticut, of which I was informed, and saw something,
when I was the last autumn at the house, and in the congrega-
tion of the Rev. Mr. Lord, the minister there ; who, with the
Rev, Mr. Owen, of Groton, came up hither in Mav, the last
(Sect. i. A General Introductory Statement. 2"*
year, on purpose to see the work of God. Having heard
various and contradictory accounts of it, they were careful
when here to satisfy themselves ; and to that end particularly
conversed with many of our people ; which they declared to be
entirely to their satisfaction, and that the one half had not been
told them, nor could be told them. Mr. Lord told me that
when he got home, he informed his congregation of what he had
seen, and that they were greatly aftected with it ; and it proved
the beginning of the same work amongst them, which pre-
vailed till there was a general awakening, and many instances
of persons, who seemed to be remarkably converted. I also
have lately heard that there has been something of the same
work at Woodbury.
But this shower of divine blessing has been yet more
extensive: there was no small degree of it in some parts of the
Jerseys ; as I was informed \vhen I was at New-York, (in a
long journey I took at that time of the year for my health) by
some people of the Jerseys, whom I saw. Especially the
Rev. William Tennent, a minister who seemed to have such
things much at heart, told me of a very great awakening of
many in a place called the Mountains, under the ministry of
one Mr. Cross ; and of a very considerable revival of religion
in another place under the ministry of his brother the Rev.
Gilbert Tennent ; and also at another place, under the ministry
of a very pious young gentleman, a Dutch minister, whose
name as I remember was Freelinghousa.
This seems to have been a very extraordinary dispensation
of providence ; God has in many respects gone out of, and
much beyond his usual and ordinary way. The work in this
town, and some others about us, has been extraordinary on
account of the universality of it, affecting all sorts, sober and
vicious, high and low, rich and poor, wise and unwise. It
reached the most considerable families and persons, to all ap-
pearance, as much as others. In former stirrings of this nature,
the bulk of the young people have been greatly affected ; but
old men and little children have been so now. Many of the
last have, of their own accord, formed themselves into religious
societies, in different parts of the town. A loose careless person
could scarcely be found in the whole neighbourhood ; and if
there was any one that seemed to remain senseless or uncon-
cerned, it would be spoken of as a strange thing.
This dispensation has also appeared very extraordinary in
the numbers of those on whom we have reason to hope it has
had a saving effect. We have about six hundred and twenty
communicants, which include almost all our adult persons.
The church was very large before ; but persons never thronged
into it, as they did in the late extraordinary time. — Our
sacraments are eight weeks asunder, and I received into ouv
28 A narratiVk of conversions.
communion about a hundred before one sacrament, fourscore
of them at one time, whose appearance, when they presented
themselves together to make an open explicit profession of
Christianity, was very affecting to the congregation, I took
in near sixty before the next sacrament day : and I had very
sufficient evidence of the conversion of their souls, through
divine grace, though it is not the custom here, as it is in many
other churches in this country, to make a credible relation of
their inward experience the ground of admission to the Lord^s
Supper.
I am far from pretending to be able to determine how
many have lately been the subjects of such mercy ; but if I
may be allowed to declare any thing that appears to me pro-
bable in a thing of this nature, 1 hope that more than 300
souls were savingly brought home to Christ, in this town, in
the space of half a year, and about the same number of males
as females. By what I have heard Mr. Stoddard say, this was
far from what has been usual in years past ; for he observed
that in his time, many more women were converted than men.
Those of our young people who are on other accounts most
considerable, are mostly, as I hope, truly pious, and leading
persons in the ways of religion. Those who were formerly
loose young persons, are generally, to all appearance, become
true lovers of God and Christ, and spiritual in their disposi-
tions. I hope that by far the greater part of persons in this
town, above sixteen years of age, are such as have the saving
knowledge of Jesus Christ. By what 1 have heard I suppose
it is so in some other places ; particularly at Sunderland and
South Hadley.
This has also appeared to be a very extraordinary dispen-
sation, in that the spirit of God has so much extended not only
his awakening, but regenerating influences, both to elderly
persons, and also to those who are very young. It has been
heretofore rarely heard of, that any were converted past middle
age ; but now we have the same ground to think, that many
such have at this time been savingly changed, as that others
have been so in more early years. I suppose there were up-
wards of fifty persons converted in this town above forty years
of age; more than twenty of them above fifty; about ten of
them above sixty ; and two of them above seventy years of
age.
It has heretofore been looked on as a strange thing, when
any have seemed to be savingly wrought upon, and re-
markably changed in their childhood. But now, I suppose, near
thirty were, to appearance, savingly wrought upon, between
ten and fourteen years of age ; two between nine and ten, and
one of about four years of age ; and because I suppose this
hrst will be with most difficulty believed, I will hereafter
Sect. i. A general Introductory Statement, 29
give a particular account of it. The influences of God's Holy
Spirit have also been very remarkable on children in some
other places ; particularly at Sunderland, South Hadley, and
the west part of Suffield. There are several families in this
town who are all hopefully pious. Yea, there are several nu-
merous families, in which, I think, we have reason to hope that
all the children are truly godly, and most of them lately become
so. There are very few houses in the whole town, into which
salvation has not lately come, in one or more instances. There
are several negroes, who from what was seen in them then, and
what is discernible in them since, appear to have been truly
born again in the late remarkable season.
God has also seemed to have gone out of his usual way,
in the quickness of his work, and the swift progress his Spirit
has made in his operations on the hearts of many. It is won-
derful that persons should be so suddenly, and yet so greatly
changed. Many have been taken from a loose and careless
way of living, and seized with strong convictions of their guilt
and misery, and in a very little time old things have passed
away, and all things have become new with them.
God^s work has also appeared very extraordinary in the
degrees of his influences ; in the degrees both of awakening
and conviction, and also of saving light, love, and joy, that many
have experienced. It has also been very extraordinary in the
extent of it, and its being so swiftly propagated from town to
town. In former times of the pouring out of the Spirit of God
on this town, though in some of them it was very remarkable,
it reached no further than the neighbouring towns, all around,
continued unmoved.
This work seemed to be at its greatest height in this town
in the former part of the spring, in March and April. At that
time, God's work in the conversion of souls was carried on
amongst us in so wonderful a manner, that, so far as I can
judge, it appears to have been at the rate, at least, of four
persons in a day ; or near thirty in a week, take one with
another, for five or six weeks together. When God in so re-
markable a manner took the work into his own hands, there
was as much done in a day or two as at ordinary times, with all
endeavours thai men can use, and with such a blessing as we
commonly have, is done in a year.
I am very sensibly how apt many would be, if they should
see the account I have here given, presently to think with
themselves that i am very fond of making a great many con-
verts, and of magnifying the matter; and to think that, for
want of judgment, I take every religious pang and enthu-
siastic conceit for saving conversion. I do not much wonder,
if they should be apt to think so; and, for this reason, I have
forborne to publish an account of this great work of God.
30 A NARRATIVE OP CONVERSIONS.
though I have often been soHcited. But having now a special
call to give an account of it, upon mature consideration I
thought it might not be beside my duty to declare this amaz-
ing work, as it appeared to me to be indeed divine, and to con-
ceal no part of the glory of it ; leaving it with God to take care
of the credit of his own work, and running the venture of any
censorious thoughts which might be entertained of me to my
disadvantage. That distant persons may be under as great ad-
vantage as may be, to judge for themselves of this matter. I
would be a little more large and particular.
SECT. II.
The manner of conversion various^ yet hearing a great analogy.
I therefore proceed to give an account of the manner of
persons being wrought upon ; and here there is a vast variety,
perhaps as manifold as the subjects of the operation ; but yet
in many things there is a great analogy in all. — Persons are
first awakened with a sense of their miserable condition by
nature, the danger they are in of perishing eternally, and that
it is of great importance to them that they speedily escape
and get into a better state. Those who before were secure
and senseless, are made sensible how much they were in the
way to ruin, m their former courses. Some are more suddenly
seized with convictions — it may be, by the news of others'
conversion, or something they hear in public, or in private
conference — their consciences are smitten, as if their hearts
were pierced through with a dart. Others are awakened
more gradually, they begin at first to be something more
thoughtful and considerate, so as to come to a conclusion in
their minds, that it is their best and wisest way to delay no
longer, but to improve the present opportunity. They have
accordingly set themselves seriously to meditate on those
things that have the most awakening tendency, on purpose to
obtain convictions ; and so their awakenings have increased, till
a sense of their misery, by God's Holy Spirit setting in there-
with, has had fast hold of them. Others who before had been
somewhat religious, and concerned for their salvation, have
been awakened in a new manner; and made sensible that
their slack and dull way of seeking was never like to attain
their purpose.
These awakenings when they have first seized on persons,
have had two efibcts : one was, that they have brought them
immediately to quit their sinful practices ; and the looser sort
have been brought to forsake and dread their former vices and
f^xtravagances. When once the spirit of God began to W
►Sect. I. The manner oj Voncersion various. 31
so wonderfully poured out in a general way through the town,
people had soon done with their old quarrels, backbitings, and
intermeddling with other men's matters. The tavern was soon
left empty, and persons kept very much at home ; none went
abroad unless on necessary business, or on some religious ac-
count, and every day seemed in many respects like a Sabbath
day. The other effect was, that it put them on earnest ap-
plication to the means of salvation, reading, prayer, medita-
tion, the ordinances of God's house, and private conference ;
their cry was, What shall we do to be saved ? The place of re-
sort was now altered, it was no longer the tavern, but the minis-
ter's house ; that was thronged far more than ever the tavern
had been wont to be.
There is a very great variety, as to the degree of fear and
trouble that persons are exercised with, before they attain any
comfortable evidences of pardon and acceptance with God.
Some are from the beginning carried on with abundantly
more encouragement and hope than others. Some have had
ten times less trouble of mind than others, m whom yet the
issue seems to be the same. Some have had such a sense of
the displeasure of God, and the great danger they were in of
damnation, that they could not sleep at nights ; and many have
said that when they had laid down, the thoughts of sleeping in
such a condition have been frightful to them ; they have scarce-
ly been free from terrof while asleep, and tliey have awakened
with fear, heaviness, and distress, still abiding on their spirits.
It has been very common, that the deep and fixed concern on
person's minds has had a painful influence on their bodies, and
given disturbance to animal nature.
The awful apprehensions persons have had of their misery,
have for the most part been increasing, the nearer they have
approached to deliverance ; though they often pass through
many changes and alterations in the frame and circumstances
of their minds. Sometimes they think themselves wholly
senseless, and fear that the spirit of God has left them, and that
they are given up to judicial hardness; yet they appear very
deeply exercised about that fear, and are in great earnest to
obtain convictions again.
Together with those fears, and that exercise of mind which
is rational, and which they have just ground for, they have
often suffered many needless distresses of thought, in which
Satan probably has a great hand, to entangle them, and block
up their way. Sometimes the distemper of melancholy has
been evidently mixed ; of which, when it happens, the tempter
seems to take great advantage, and puts an unhappy bar
in the way of any good effect. One knows not how to deal
with such persons ; they turn every thing that is said to them
the wrong way, and most to their own disadvantage. There
h nothing that the devil seems to make so great a handle of. as
32 A \AKRAT1VE OF CONVERSIONS.
a melancholy humour ; unless it be the real corruption ot the
heart.
But it is very remarkable that there has been far less of
this mixture at this time of extraordinary blessing, than there
was wont to be in persons under awakenings at other times ;
for it is evident that many who before had been exceedingly
involved in such difficulties, seemed now strangely to be set
at liberty. Some persons who had before, for a long time,
been exceedingly entangled with peculiar temptations of one
sort or other, unprofitable and hurtful distresses, were soon
helped over former stumbling blocks, that hindered their pro-
gress towards saving good ; convictions have wrought more
kindly, and they have been successfully carried on in the way to
life. And thus Satan seemed to be restrained, till towards the
latter end of this wonderful time, when God's Holy Spirit was
about to withdraw.
Many times persons under great awakenings were con-
cerned, because they thought they were not awakened, but
miserable, hard-hearted, senseless, sottish creatures still, and
sleeping upon the brink of hell. The sense of the need they
have to be awakened, and of their comparative hardness, grows
upon them with their awakenings ; so that they seem to
themselves to be very senseless, when indeed most sensible.
There have been some instances of persons who have had as
great a sense of their danger and misery, as their natures could
well subsist under, so that a little more would probably have
destroyed them ; and yet they have expressed themselves much
amazed at their own insensibility and sottishness, at such an
extraordinary time.
Persons are sometimes brought to the borders of despair,
and it looks as black as midnight to them a little before the
day dawns in their souls. Some few instances there have
been of persons who have had such a sense of God's wrath
for sin, that they have been overborne ; and made to cry out
under an astonishing sense of their guilt, wondering that God
suffers such guilty wretches to live upon earth, and that he doth
not immediately send them to hell. Sometimes their guilt
doth so stare them in the face, that they are in exceeding ter-
ror for fear that God will instantly do it; but more commonly
their distresses under legal awakenings have not been to such
a degree. In some these terrors do not seem to be so sharp,
when near comfort, as before ; their convictions have not seemed
to work so much that way, but to be led further down into their
hearts, to a further sense of their own universal depravity and
deadness in sin.
The corruption of the heart has discovered itself in various
exercises, in the time of legal convictions ; sometimes it ap-
pears in a great struggle, like something roused by an enemy.
S^ci. II. The maimer of Coiitersiojt varium: u3
•and Satan the old inhabitant, seems to exert himself, like a
serpent disturbed and enraged. Majiy in such circumstances
have felt a great spirit of envy towards the godly, especially
towards those who are thought to have been lately converted,
and most of all towards acquaintance and companions, when
they are thought to be converted. Indeed, some have felt
many heart-risings against God, and murmurings at his way of
dealing with mankind, and his dealings with themselves in
particular. It has been much insisted on, both in public and
private, that persons should have the utmost dread of such
envious thoughts ; which if allowed tend exceedingly to
quench the spirit of God, if not to provoke him finally to for-
sake them. And when such a spirit has much prevailed, and
persons have not so earnestly strove against it as they ought
to have done, it has seemed to be exeedingly to the hin-
drance of the good of their souls. But in some other in-
stances, where persons have been much terrified at the sight
of such wickedness in their hearts, God has brought good to
them out of evil; and made it a means of convincing them of
their own desperate sinfulness, and bringing them off from all
self-confidence.
The drift of the Spirit of God in his legal strivings with
persons, have seemed most evidently to be, to bring to a con-
viction of their absolute dependence on his sovereign power
and grace, and an universal necessity of a mediator. This has
been effected by leading them more and more to a sense of
their exceeding wickedness and guiltiness in his sight ; their
pollution, and the insufficiency of their own righteousness ; that
they can in no wise help themselves, and that God would be
wholly just and righteous in rejecting them and all that they
do, and in casting them off for ever. There is however a vast
variety as to the manner and distinctnessof such convictions.
As they are gradually more and more convinced of the cor-
ruption and wickedness of their hearts ; they seem to them-
selves to grow worse and worse, harder and blinder, and more
desperately wicked, instead of growing better. They are ready
to be discouraged by it, and oftentimes never think themselves
so far oft' from good, as when they are nearest Under the
sense which the Spirit of God gives them of their sinfulness,
they often think that they differ from all others ; their hearts
are ready to sink with the thought, that they are the worst of
all, and that none ever obtained mercy who were so wicked
as they.
When awakenings first begin, their consciences are com-
monly most exercised about their outward vicious course, or
other acts of sin ; but afterwards, arc much more burdened with
a sense of heart-sins, the dreadful corruption of their nature,
their enmity against God, the pride of their Iiearts, their unbelief,
"-X)!, IV. 5
ii4 A NABIIATIVE OF CONVERSIONS,
their rejection of Christ, the stubbornness and obstinacy ot their
wills ; and the like. In many God makes much use of their
own experience in the course of their awakenings and endeav-
ours after saving good, to convince them of their own vile empti*
ness and universal depravity.
Very often under first awakenings, when they are brought
to reflect on the sin of their past lives, and have something of a
terrifying sense of God's anger, they set themselves to walk more
strictly, and confess their sins, and perform many religious du-
ties, with a secret hope of appeasing God's anger and making
up for the sins they have committed. And oftentimes, at first
setting out, their affections are so moved, that they are full of
tears, in their confessions and prayers ; which they are ready to
make very much of, as though they were some atonement, and
had power to move correspondent affections in God too. Hence
they are for awhile big with expectation of what God will do for
them ; and conceive they grow better apace, and shall soon be
thoroughly converted. But these affections are but short lived ;
they quickly find that they fail, and then they think themselves to
be grown worse again. They do not find such a prospect of be-
ing soon converted as they thought: instead of being nearer, they
seem to be farther off ; their hearts they think are grown harder,
and by this means their fears of perishing greatly increase. But
though they are disappointed, they renew their attempts again
and again ; and still as their attempts are multiplied, so are
their disappointments. All fails, they see no token of having
inchned God's heart to them, they do not see that he hears
their prayers at all, as they expected he would ; and sometimes
there have been great temptations arising hence to leave off
seeking, and to yield up the case. But as they are still more
terrified with fears of perishing, and their former hopes of pre-
vailing on God to be merciful to them in a great measure fail ;
sometimes their religious affections have turned into heart-ris-
ings against God, because he will not pity them, and seems to
have little regard to their distress, and piteous cries, and to all
the pains they take. They think of the mercy God has shown
to others ; how soon, and how easily others have obtained
comfort, and those too who were worse than they, and have
not laboured so much as they have done ; and sometimes they
have had even dreadful blasphemous thoughts in these cir-
cumstances.
But when they reflect on these wicked workings of heart
against God — if their convictions are continued, and the spirit
of God is not provoked utterly to forsake them — they have
more distressing apprehensions of the anger of God towards
those whose hearts work after such a sinful manner about him ;
and it may be, have great fears that they have committed the
unpardonable sin. or that God will surely never show mercy to
sJect. ii- The manner of Conversion various. 35
them who are such vipers ; and arc often tempted to leave off
in despair. But then perhaps by something they read or hear
of the infinite mercy of God, and all-sufficiency of Christ for
the chief of sinners, they have some encouragement and
hope renewed ; but think that as yet, they are not fit to come
to Christ ; tiiey are so wicked that Christ will never accept of
them. And then it may be they set themselves upon a new
course of fruitless endeavours, in their own strength, to make
themselves better; and still meet with new disappointments.
They are earnest to enquire, what they shall do ? They do not
know but there is something else to be done, in order to their
obtaining converting grace, that they have never done yet.
It may be they hope, that they are something better than they
were ; but then the pleasing dream all vanishes again. If they
are told, that they trust too much to their own strength and
righteousness, they cannot unlearn this practice all at once.
and find not yet the appearance of any good, but all looks as
dark as midnight to them. Thus they wander about from
mountain to hill, seeking rest and finding none. When they
are beat out of one refuge, they fly to another ; till they are as
it were debilitated, broken, and subdued with legal humblings ,•
in which God gives them a conviction of their own utter help-
lessness and insufficiency, and discovers the true remedy in a
clearer knowledge of Christ and his gospel.
When they begin to seek salvation, they are commonly
profoundly ignorant of themselves ; they are not sensible how
blind they are, and how little they can do towards bringing
themselves to see spiritual things aright, and towards putting
forth gracious exercises in their own souls. They are not
sensible how remote they are from love to God, and other
holy dispositions, and how dead they are in sin. When they
see unexpected pollution in their own hearts, they go about
to wash away their own defilements, and make themselves
clean ; and they weary themselves in vain, till God shows
them that it is in vain, and that their help is not where they
have sought it.
But some persons continue wandering in such a kind of
labyrinth, ten times as long as others, before their own experi-
ence will convince them of their insufficiency ; and so it
appears not to be their owm experience only, but the convincing
influence of God's Holy Spirit with their experience, that
attains the effect. God has of late abundantly shown, that he
does not need to wait io have men convinced by long and often
repeated fruitless trials •, for in multitudes of instances he has
made a shorter work of it. He has so awakened and convinced
persons' consciences, and made them so sensible of iheir ex-
ceeding great vileness, and given them such a sense of his
wrath against sin. as has quicklv overcome all their vain self-
3t> A NARRATIVE OF CON^V^ERSrONi^.
confidence, and borne them down into the dust before a holy
and righteous God.
There have been some who have not had great terrors,
but have had a very quick work. Some of those who have
not had so deep a conviction of tliese things before their con-
version, have much more of it afterwards. God has appeared
far from hmiting himself to any certain method in his pro-
ceedings with sinners under legal convictions. In some in-
stances, it seems easy for our reasoning powers to discern the
methods of divine wisdom, in his dealings with the soul under
aAvakcnings ; in others, his footsteps cannot be traced, and his
ways are past finding out. Some who are less distinctly
wrought upon in what is preparatory to grace, appear no less
eminent in gracious experiences afterwards.
There is in nothing a greater difterence, in different persons,
than with respect to the time of their being under trouble ;
some but a few days, and others for months or years. There
were many in this town who had been, before this effusion of
the Spirit upon us, for years, and some for many years, con-
cerned about their salvation. Though probably they were not
thoroughly awakened, yet they were concerned to such a de-
gree as to be very uneasy, so as to live an uncomfortable dis-
quieted life. They continued in a way of taking considerable
pains about their salvation ; but had never obtained any
comfortable evidence of a good state. Several such persons,
in this extraordinary time, have received light ; but many of
them were some of the last. They first saw multitudes of
others rejoicing, with songs of deliverance in their mouths, who
before had seemed wjiolly careless and at ease, and in pursuit
of vanity ; while they had been bowed down with solicitude
about their souls. Yea, som.e had lived licentiously, and so
continued till a little before they were converted \ and yet soon
grew up to a holy rejoicing in the infinite blessings God had
bestowed upon them.
Whatever minister has a like occasion to deal with souls,
in a liock under such circumstances as this was in the last
year, I cannot but think he will soon find himself under a
necessity greatly to insist upon it with them, that God is
under no manner of obligation to shew mercy to any natural
man, whose heart is not turned to God : and that a man can
challenge nothing eitiier in absolute justice or by free promise,
from any thing he does before he has believed on Jesus Christ,
or has true repentance begun in him. It appears to rne that
if I had taught those who came to me under trouble, any
other doctrine, I should have taken a most direct course utterly
to undo them. I should have directly crossed what was plainly
the drift of the Spirit of God in his influences upon them ; for
if they had believed what I said, it would either have promoted
Sect. ii. The manner of Conversion various. 37
self-flattery and carelessness, and so put an end to their awaken-
ings, or cherished and established their contention and strife
with God concerning his dealings with them and others, and
blocked up their way to tiiat humiliation before the Sovereign
Disposer of Life and death, whereby God is wont to prepare
them for his consolations. And yet those who have been under
awakenings, have oftentimes plainly stood in need of being
encouraged, by being told of the infinite and all-sufficient
mercy of God in Christ ; and that it is God's manner to suc-
ceed diligence, and to bless his own means, that so awakenings
and encouragements, fear and hope may be duly mixed, and
proportioned to preserve their minds in a just medium be-
tween the two extremes of self-flattery and despondence, both
which tend to slackness and negligence, and in the end to
security. I think I have found that no discourses have been
more remarkably blessed, than those in which the doctrine of
God's absolute sovereignty with regard to the salvation of
sinners, and his just liberty with regard to answering the
prayers, or succeeding the pains of natural men, continuing
such, have been insisted on. I never found so much immedi-
ate saving fruit, in any measure, of any discourses I have
offered to my congregation, as some from these words, Rom.
iii. 19, " That every mouth may be stopped ;" endeavouring to
shew from thence, that it would be just with God for ever to
reject and cast off" mere natural men.
As to those in whom awakenings seem to have a saving
issue, commonly the first thing that appears after their legal
troubles is a conviction of the justice of God in their con-
demnation, appearing in a sense of their own exceeding
sinfulness, and the vileness of all their performances. In
giving an account of this, they expressed themselves very
variously : some, that they saw God was sovereign,* and
might receive others and reject them ; some that they were
convinced, God might justly bestow mercy on every person in
the town, in the world, and damn themselves to all eternity ;
some, that they see God may justly have no regard to all the
pains they have taken, and all the prayers they have made ;
some, that if they should seek, and take the utmost pains all
their lives, God might justly cast them into hell at last, because
nil their labours, prayers, and tears cannot make an atonement
for the least sin, nor merit any blessing at the hands of God ;
some have declared themselves to be in the hands of God, that
he may dispose of them just as he pleases ; some, that God
may glorify himself in their damnation, and they wonder that
God has suffered them to live so long, and has not cast them
into hell long ago.
Some are brought to this conviction by a great sense of
their sinfulness, in general, that thev are such vile wicked
3s A NARRATIVE OF CONVERSIONS.
creatures in heart and life : others have the sins of their lives
in an extraordinary manner set before them, multitudes of
them coming just then fresh to their memory, and being set
before them with their aggravations. Some have their minds
especially fixed on some particular wicked practice they have
indulged ; some are especially convinced by a sight of the
corruption and wickedness of their hearts. Some, from a view
they have of the horridness of some particular exercises of
corruption, which they have had in the time of their awaken-
ing, whereby the enmity of the heart against God has been
manifested ; some are convinced especially by a sense of the
sin of unbelief, the opposition of their hearts to the way of
salvation by Christ, and their obstinacy in rejecting him and
his grace.
There is a great deal of difference as to distinctness here :
some, who have not so clear a sight of God's justice in their
condemnation, yet mention things that plainly imply it. They
find a disposition to acknowledge God to be just and righteous
in his threatenings ; and that they are undeserving : and many
times, though they had not so particular a sight of it at the
beginning, they have very clear discoveries of it soon afterwards,
with great humblings in the dust before God.
Commonly persons' minds immediately before this disco-
very of God's justice are exceedingly restless, in a kind of
struggle and tumult, and sometimes in mere anguish ; but
generally, as soon as they have this conviction, it immediately
brings their minds to a calm, and unexpected quietness and
composure ; and most frequently, though not always, then the
pressing weight upon their spirits is taken away, and a general
hope arises, that some time or other God will be gracious, even
before any distuict and particular discoveries of mercy. Often
they then come to a conclusion within themselves, that they
will lie at God's feet, and wait his time ; and they rest in that^
not being sensible that the Spirit of God has now brought
them to a frame whereby they are prepared for mercy. For it
is remarkable, that persons when they first have this sense of
the justice of God, rarely, at the time, think any thing of its
being that humiliation they hdve often heard insisted on, and
that others experience.
In many persons, the first conviction of the justice of
God in their condemnution, which they take particular notice
of, and probably the first distinct conviction of it that they
have, is of such a nature, as seems to be above any thing merely
legal. Though it be after legal humblings, and much of a
sense of their own helplessness, and of the insufficiency of
their own duties ; yet it does not appear to be forced by mere
legal terrors and convictions ; but rather from a high exercise
of grace, in saving repentance, and evangelical humiliation.
Sect. xi. The munner of Conversion various. 39
For there is in it a sort of complacency of soul, in the attri-
bute of God's justice, as displayed in his threatenings of eternal
damnation to sinners. Sometimes at the discovery of it, they
can scarcely forbear crying out, it is just ! it is just ! Some
express themselves, that they see the glory of God would shine
bright in their own condemnation ; and they are ready to
think that if they are damned, they could take part with God
against themselves, and would glorify his justice therein. And
when it is thus, they commonly have some evident sense of
free and all-sufficient grace, though they give no distinct ac-
count of it ; but it is manifest, by that great degree of hope and
encouragement they then conceive, though they were never so
sensible of their own vileness and ill-deservings as they are at
that time.
Sonjc, when in such circumstances, have felt that sense of
the excellency of God's justice, appearing in the vindictive ex-
ercises of it, against such sinfulness as theirs was ; and have
had such a submission of mind in their idea of this attribute,
and of those exercises of it — together with an exceeding
loathing of their own un worthiness, and a kind of indignation
against themselves — that they have sometimes almost called it
a willingness to be damned ; though it must be owned they
had not clear and distinct ideas of damnation, nor does any
word in the bible require such self-denial as this. But the truth
is, as some have more clearly expressed it, that salvation has
appeared too good for them, that they were worthy of nothing
but condemnation, and they could not tell how to think of sal-
vation being bestowed upon them, fearing it was inconsistent
with the glory of God's majesty, that they had so much con-
temned and affronted.
That calm of spirit that some persons have found after
their legal distresses, continues some time before any special
and delightful manifestation is made to the soul of the grace
of God as revealed in the gospel. But very often some com-
fortable and sweet view of a merciful God, of a sufficient Re-
deemer, or of some great and joyful things of the gospel,
immediately follows, or in a very little time : and in some,
the first sight of their just desert of hell, and God's so-
vereignty with respect to their salvation, and a discovery of
all-sufficient grace, are so near, that they seem to go as it
were together.
These gracious discoveries given, whence the first special
comforts are derived, are in many respects very various. More
frequently, Christ is distinctly made the object of the mind, in
his all-sufficiency and willingness to save sinners ; but some
have their thoughts more especially fixed on God, in some of
his sweet and glorious attributes manifested in the gospel,
and shining forth in the face of Christ. Some view the all-
40 A NARRATIVE 01' COW VERSlOlSfe,
sufficiency of the mercy and grace of God ; some, chiefly the
infinite power of God, and his abihty to save them, and to
do all things for them ; and some look most at the truth and
faithfulness of God. In some, the truth and certainty of the
gospel in general is the first joyful discovery they have ; in
others, the certain truth of some particular promises ; in some,
the grace and sincerity of God in his invitations, very com-
monly in some particular invitation in the mind, and it now
appears real to them that God does indeed invite them.
Some are struck with the glory and wonderfulness of the dying
love of Christ ; and some with the sufficiency and precious-
ness of his blood, as offered to make an atonement for sin ;
and others with the value and glory of his obedience and
righteousness. In some the excellency and loveliness of Christ,
chiefly engages their thoughts ; in some his divinity, that he is
indeed the Son of the living God ; and in others, the excellency
of the way of salvation by Christ, and the suitableness of it to
their necessities.
Some have an apprehension of these things so given, that
it seems more natural to them to express it by sight or disco-
very ; others think what they experience better expressed by
the realizing conviction, or a lively or feeling sense of heart ;
meaning, as I suppose, no other difference but what is merely
circumstantial or gradual.
There is, often, in the mind, some particular text or scrip-
ture, holding forth some evangelical ground of consolation ;
sometimes a multitude of texts, gracious invitations and prO'
mises flowing in one after another, filhng the soul more and
more with comfort and satisfaction. Comfort is first given to
some, while reading some portion of scripture ; but in some
it is attended with no particular scripture at all, either in read-
ing or meditation. In some, many divine things seem to be
discovered to the soul as it were at once ; others have their
minds especially fixing on some one thing at first, and after-
wards a sense is given of others ; in some with a swifter, and
others a slower succession, and sometimes with interruptions of
much darkness.
The way that grace seems sometimes first to appear, af-
ter legal humiliation, is in earnest longings of soul after God
and Christ; to know God, to love him, to be humble before
him, to have communion with Christ in his benefits; which
longings, as they express them, seem evidently to be of such
a nature as can arise from nothing but a sense of the superla-
tive excellency of divine things, with a spiritual taste and relish
of them, and an esteem of them as their highest happiness and
best portion. Such longings as I speak of, are commonly at-
tended with firm resolutions to pursue this good for ever, to=
gether with a hoping, waiting disposition. Wi»en persons have
S£CT. u. 2^he manner of Conversion various. 4i
begun in such frames, commonly other experiences and discove«
ries have soon followed, which have yet more clearly manifested
a change of heart.
It must needs be confessed that Christ is not always dis-
tinctly and explicitly thought of in the first sensible act of grace,
(though most commonly he is) but sometimes he is the object
of the mind only implicitly. Thus sometimes when persons
have seemed evidently to be stripped of all their own righte-
ousness, and to have stood condemned as guilty of death, they
have been comforted with a joyful and satisfying view, that the
mercy and grace of God is sufficient for them — that their sins,
though never so great, shall be no hindrance to their being ac-
cepted ; that there is mercy enough in God for the whole world,
and the like — when they give no account of any particular or dis-
tinct thought of Christ. But yet, when the account they give
is duly weighed, and they are a little interrogated about it, it
appears that the revelation of mercy in the gospel, is the ground
of their encouragement and hope ; and that it is indeed the
mercy of God through Christ that is discovered to them, and
that it is depended on in him, and not in any wise moved by any
thing in them.
Sometimes disconsolate souls have been revived, and
brought to rest in God, by a sweet sense of his grace and faith-
fulness, in some special invitation or promise ; in which never-
theless there is no particular mention of Christ, nor is it accom-
panied with any distinct thought of him in their minds; but yet
it is not received as out of Christ, but as one of the invitations
or promises made of God to poor sinners through his son Jesus.
And such persons afterwards have had clear and distinct discov-
eries of Christ, accompanied with lively and special actings of
faith and love towards him.
Frequently, when persons have first had the gospel-ground
of relief discovered to them, and have been entertaining their
minds with the sweet prospect, they have thought nothing at
that time of their being converted. To see, that there is an
all-sufficiency in God, and such plentiful provision made in
Christ after they have been borne down, and sunk with a sense
of their guilt and fears of wrath, exceedingly refreshes them. The
view is joyful to them ; as it is in its own nature glorious, gives
them quite new and delightful ideas of God and Christ, greatly
encourages them to seek conversion. This begets in them a
strong resolution to devote themselves and their whole lives to
God and his Son, and patiently to wait till God shall see fit to
make all effectual ; and very often entertain a strong persua-
sion that he will in his own time do it for them.
There is wrought in them a holy repose of soul in God
through Christ, with a secret disposition to fear and love him,
VOL, IV. 6
4li A NAREATIVE OF CONVERSIONS.
and to hope for blessings from him in this way. Yet they have
no imagination that they are now converted, it does not so
much as come into their minds : and often the very reason is,
that they do not see that they accept of this sufficiency of
salvation they behold in Christ, having entertained a wrong no-
tion of acceptance ; not being sensible that the obedient and
joyful entertainment which their hearts give to this discovery of
grace is a real acceptance of it. They know not that the sweet
complacence they feel in the mercy and complete salvation of
God, as it includes pardon and sanctification, and is held forth
to them only through Christ, is a true receiving of this mercy,
or a plain evidence of their receiving it. They expected 1 know
not what kind of act of soul, and perhaps they had no distinct
idea of it themselves.
And indeed it appears very plainly in some of them, that
before their own conversion they had very imperfect ideas what
conversion was. It is all new and strange, and what there was
no clear conception of before. It is most evident, as they
themselves acknowledge, that the expressions used to describe
conversion, and the graces of God's Holy Spirit — such as " a
spiritual sight of Christ, faith in Christ, poverty of spirit, trust
in God," &ic. — did not convey those distinct ideas to their minds
which they were intended to signify. Perhaps to some of them
it was but little more than the names of colours are to convey
the ideas to one that is blind from his birth.
In this town there always has been a great deal of talk
about conversion and spiritual experiences ; and therefore
people in general had formed a notion in their own minds
what these things were. But when they become to be the sub-
jects of them, they find themselves much confounded in their
notions, and overthrown in many of their former conceits.
And it has been very observable, that persons of the greatest
understanding, and who had studied most about things of this
nature, have been more confounded than others. Some such
persons declare, that all their former wisdom is brought to
nought, and that they appear to have been mere babes, who
knew nothing. It has appeared that none have stood m<;re in
need of instruction, even of their fellovv-christians, concerning
their own circumstances and difficulties than they : and it
seems to have been with delight, that they have seen themselves
thus brought down, and become nothing, that free grace and
divine power may be exalted in them.
It was very wonderful to see how personal affections were
sometimes moved — when God did as it were suddenly open
their eyes, and let into their minds a sense of the greatness
of his grace, the fulness of Christ, and his readiness to save —
after having been broken with apprehensions of divine wrath,
and sunk into an abyss, under a sense of guilt wliich they
Sect. ii. The manner of Conversion various. 43
were ready to think was beyond the mercy of God. Their
joyful surprise has caused their hearts as it were to leap, so
that they have been ready to break forth into laughter, tears
often at the same time issuing like a flood, and intermingling
a loud weeping. Sometimes they have not been able to for=
bear crying out with a loud voice, expressing their great ad-
miration. In some, even the view of the glory of God's so-
vereignty, in the exercises of his grace, has surprised the
soul with such sweetness, as to produce the same effects, f
remember an instance of one, who, reading something con-
cerning God's sovereign way of saving sinners, as being self-
moved — having no regard to men's own righteousness as the
motive of his grace, but as magnifying himself and abasing
man, or to that purpose — felt such a sudden rapture of joy
and delight in the consideration of it ; and yet then he sus-
pected himself to be in a christless condition, and had been
long in great distress for fear that God would not have mercy
on him.
Many continue a long time in a course of gracious exer-
cises and experiences, and do not think themselves to be con-
verted, but conclude otherwise ; and none knows how long
they would continue so, were they not helped by particular
instructions. There are undoubted instances of some who have
lived in this way for many years together; and these cir-
cumstances had various consequences, with various persons,
and with the same persons, at various times. Some continue
in great encouragement and hope, that they shall obtain mer-
cy in a steadfast resolution to persevere in seeking it, and in an
humble waiting for it before God. But very often, whien the
lively sense of the sufficiency of Christ and the riches of
divine grace, begins to vanish, upon a withdrawment of divine
influences, they return to greater distress than ever. For they
have now a far greater sense of the misery of a natural condi-
tion than before, being in a new manner sensible of the
reality of eternal things, the greatness of God, his excellency,
and how dreadful it is to be separated from him, and to be
subject to his wrath ; so that they are sometimes swallowed up
with darkness and amazement. Satan has a vast advantage in
Buch cases to ply them with various temptations, which he is
not wont to neglect, in such a case, persons very much need
a guide to lead them to an understanding of what we are
taught in the word of God concerning the nature of grace, and
to help them to apply it to themselves.
I have been much blamed and censured by many, that I
should make it my practice, when I have been satisfied con-
cerning persons' good estate, to signify it to them. This has
been greatly misrepresented abroad, as innumerable other
things concerning us, to prejudice the country against the
44 A -VARRATIVE OF CONVERSIONS.
whole affair. But let it be noted, that what 1 have undertaken
to judge of, has rather been quahfications, and declared expe-
riences, than persons. Not but that I have thought it my duty,
as a pastor, to assist and instruct persons in applying scripture
rules and characters to their own case, (in which, 1 think, m ny
greatly need a guide ;) and 1 have, where the case appeared
plain, used freedom in signifying my hope of them to others.
But I have been far from doing this concerning all that I have
had some hopes of; and I believe have used much more cau-
tion than many have supposed. Yet 1 should account it a great
calamity to be deprived of the comfort of rejoicing with those
of my flock, who have been in great distress, whose circum-
stances 1 have been acquainted with, when there seems to be
good evidence that those who were dead are alive, and that
those who were lost are found. I am sensible the practice
would have been safer in the hands of one of a riper judg-
ment and greater experience : but yet, there seemed to be an
absolute necessity of it on the fore-mentioned accounts ; and
it has been found what God has most remarkably owned and
blessed amongst us, both to the persons themselves, and to
others.
Grace in many persons, through this ignorance of their
state, and their looking on themselves still as the objects of
God's displeasure, has been like the trees in winter, or like
seed in the spring suppressed under a hard clod of earth.
Many in such cases have laboured to their utmost to divert
their minds from the pleasing and joyful views they have had,
and to suppress those consolations and gracious affections that
arose thereupon. And when it has once come into their minds
to enquire whether or no this was not true grace, they have
been much afraid lest they should be deceived with common
illuminations and flashes of affection, and eternally undone
with a false hope. But when they have been better instructed,
and so brought to allow of hope, this has awakened the gracious
disposition of their heaits into life and vigour, as the warm
beams of the sun in the spring, have quickened the seeds and
productions of the earth. Grace being now at liberty, and che-
rished with hope, has soon flowed out to their abundant satis-
faction and increase.
There is no one thing that I know of which God has made
such a means of promoting his work amongst us, as the news
of others'" conversion. This has been owned in awakening
sinners, engaging them earnestly to seek the same blessing, and
in quickening saints. Though I have thought that a minister
declaring his judgment about particular persons' experiences,
might from these things be justified ; yet I often signify to
my people, how unable man is to know another's heart, and
how unsafe it is to depend merely on the judgment of others.
Sect. ii. The Manner of Conversion various. 45
I have abundantly insisted, that a manifestation of sincerity in
fruits brought forth, is better than any manifestation they can
make of it in words ah>ne : and that without this, all pretences
to spiritual experiences are vain. This all my congregation
can witness. And the people in gener. 1, have manifested an
extraordinary dread of being deceived ; being exceeding fear-
ful lest they should build wrong. Some of them have been
backward to receive hope, even to a great extreme, which
has occasioned me to dwell longer on this part of the nar-
rative.
Conversion is a great and glorious work of God's power,
at once changing the heart, and infusing life into the dead
soul; though the grace then implanted more gradually displays
itself in some than in others. But as to fixing on the precise time
when they put forth the very first act of grace, there is a great
deal of difterence in different persons ; in some it seems to be
very discernible when the very time was; but others are more
at a loss. In this respect, there are very many who do not know,
even when they have it, that it is the grace of conversion, and
sometimes do not think it to be so till a long time after. Many,
even when they come to entertain great hopes that they arc
converted, if they remember what they experienced in the
first exercises of grace, they are at a loss whether it was any
more than a common illumination : or whether some other
more clear and remarkable experience which they had after-
wards, was not the first of a saving nature. The manner of
God's work on the soul, sometimes especially is very mysteri-
ous ; and it is with the kingdom of God as to its manifestation
in the heart of a convert, as is said, Mark iv. 20, 27, 28. " So
is the kingdom of God, as if a man should cast seed into the
ground, and should sleep, and rise, night and day, and the seed
should spring, and grow up, he knoweth not how ; for the earth
bringeth forth of herself, first the blade, then the ear, then the
full corn in the ear."
In some, converting light is like a glorious brightness sud-
denly shining upon a person and all around him : they are in
a remarkable manner brought out of darkness into marvellous
light. In many others it has been like the dawning of the day,
when at first but a little light appears, and it may be is pre-
sently hid with a cloud ; and then it appears again, and shines
a little brighter, and gradually increases, with intervening
darkness, till at length it breaks forth more clearly from be-
hind the clouds. And many are, doubtless, ready to date their
conversion wrong, throvving by those lesser degrees of light
that appeared at first dawning, and calling some more remark-
able experience they had afterwards,' their conversion. This
often, in a great measure, arises from a wrong understanding of
\vhat they have always been taught, that conversion is a great
46 A IJARRATIVE OF CONVERSIONS.
change, wherein old things are done away, and all things become
new, or at least from a false inference from that doctrine.
Persons commonly at first conversion, and afterwards,
have had many texts of scripture brought to their minds,
which are exceeding suitable to their circumstances, often come
with great power, as the word of God or of Christ indeed ;
and many have a multitude of sweet invitations, promises,
and doxologies flowing in one after another, bringing great
light and comfort with them, filhng the soul brimfull, enlarging
the heart, and opening the mouth in religion. And it seems
to me necessary to suppose, that there is an immediate influ-
ence of the Spirit of God, oftentimes, in bringing texts of
scripture to the mind. Not that I suppose it is done in a way
of immediate revelation, without any use of the memory ; but
yet there seems plainly to be an immediate and extraordinary
influence, in leading their thoughts to such and such passages of
scripture and exciting them in the memory. Indeed in some,
God seems to bring texts of scripture to their minds no other-
wise than by leading them into such frames and meditations, as
harmonize with those scriptures ; but in many persons there
seems to be something more than this.
Those who, while under legal convictions, have had the
greatest terrors, have not always obtained the greatest light
and comfort ; nor have they always light most suddenly com-
municated ; but yet, I think, the time of conversion has gene-
rally been most sensible in such persons. Oftentimes, the first
sensible change after the extremity of terrors, in a calmness,
and then the light gradually comes in ; small glimpses at first,
after their midnight darkness, and a word or two of comfort, as
it were softly spoken to them. They have a httle taste of the
sweetness of divine grace, and the love of a Saviour ; when
terror and distress of conscience begin to be turned into an
humble, meek sense of their own unworthiness before God.
There is felt, inwardly, sometimes a disposition to praise God ;
and after a little while the light comes in more clearly and
powerfully. But, yet, I think, more frequently, great terrors
have been followed with more sudden and great light, and
comfort : when the sinner seems to be as it were subdued and
brought to a calm, from a kind of tumult of mind, then God
lets in an extraordinary sense of his great mercy through a
Redeemer.
Converting influences very commonly bring an extraordi-
nary conviction of the reality and certainty of the great
things of religion ; though in some this is much greater some
time after conversion, than at first. They have that sight and
taste of the divine excellency there is in the gospel, which is
more eft'ectual to convince them, than reading many volumes
of arguments without it. It seems to me. that in many in-
^ECT. II. The manner of Conversion various. 47
stances, when the glory of Christian truths has been set
before persons, and they have at the same time as it were
seen, and tasted, and feh the divinity of them, they have
been as far from doubting their truth, as they are from doubt-
ing whether there be a sun, when their eyes are open in the
midst of a clear hemisphere, and tlie strong blaze of his hght
overcomes all objections. And yet, many of ihem, if we should
ask them why they believed those things to be true, would not
be able well to express, or communicate a sufficient reason
to satisfy the enquirer ; and perhaps would make no other
answer but that they see them to be true. But a person might
soon be satisfied, by a particular conversation with them, that
what they mean by such an answer is, that they have intuitively
beheld, and immediately felt, most illustrious and powerful
evidence of divinity in them.
Some are thus convinced of the truth of the gospel in
general, and that the scriptures are the word of God : others
have their minds more especially fixed on some particular
great doctrine of the gospel, some particular truths that they
are meditating on, or reading of, in some portion of scripture.
Some have such convictions in a much more remarkable man-
ner than others ; and there are some who never had such a
special sense of the certainty of divine things pressed upon
them, with such inward evidence and strength, have yet very
clear exercises of grace ; i. e. of love to God, repentance and
holiness. And if they be more particularly examined, they
appear plainly to have an inward firm persuasion of the reality
of divine things, such as they did not use to have before their
conversion. And those who have the most clear discoveries of
divine truth, in the manner that has been mentioned, cannot
have this always in view. When the sense and relish of the
divine excellency of these things fades, on a withdrawment of
the spirit of God, they have not the medium of the conviction
of their truth at command. In a dull frame, they cannot re-
call the idea and inward sense they had, perfectly to mind ;
things appear very dim to what they did before. And though
there still remains an habitual strong persuasion ; yet not so
as to exclude temptations to unbelief, and all possibility of
doubting. But then, at particular times, by God's help, the
same sense of things revives again, like fire that lay hid in
ashes.
I suppose the grounds of such a conviction of the truth
of divine things to be just and rational ; but yet, in some God
makes use of their own reason much more sensibly than in
others. Oftentimes persons have (so far as could be judged')
received the first saving conviction from reasoning which they
have heard from the pulpit ; and often in the course of reason-
ing they are hd into in their own meditations.
48 A NARRATIVE OF CONVERSIONS.
The arguments are the same that they have heard hun-
dreds of times ; but the force of the arguments, and their con-
viction by them, is altogether new ; they come with a new and
before unexperienced power. Before, they heard it was so,
and they allowed it to be so ; but now they see it to be so
indeed. Things now look exceeding plain to them, and they
wonder they did not see them before.
They are so greatly taken with their new discovery, and
things appear so plain and so rational to them, that they are
often at first ready to think they can convince others ; and
are apt to engage in talk with every one they meet with, almost
to this end ; and when they are disappointed, are ready to
wonder that their reasonings seem to make no more impression.
Many fall under such a mistake as to be ready to doubt of
their good estate, because there was so much use made of their
own reason in the convictions they have received ; they are
afraid that they have no illumination above the natural force of
their own faculties; and many make that an objection against the
spirituality of their convictions, that it is so easy to see things
as they now see them. They have often heard, that conversion
is a work of mighty power, manifesting to the soul what neither
man nor angel can give such a conviction of; but it seems to
them that these things are so plain and easy and rational, that
any body can see them. If they are asked why they never saw
thus before ; they say, it seems to them it was because they
never thought of it. But very often these difficulties are soon
removed bj those of another nature; for when God withdraws,
they find themselves as it were blind again, they for the present
lose their realizing sense of those things that looked so plain to
them, and, by Jl they can do they cannot recover it, till God
renews the influences of his Spirit.
Persons after their conversion often speak of religious things
as seeming new to them ; that preaching is a new thing ; that it
seems to them they never heard preaching before ; that the Bible
is a new book ; they find there new ciiapiers, new psalms, new
histories, because they see them in a new light. Here was a
remarkable instance of an aged woman, of above seventy years,
who had spent most of her days under Mr. Stoddard's power-
ful ministry. Reading in the New Testament concerning
Christ's sufferings for sinners, she seemed to be astonished at
what she read, as at what was real and very wonderful, but
quite new to her. At first, before she had time to turn her
thoughts she wondered within herself, that she had never heard
of it before ; but then immediately recollected herself, and
thought she had often heard of it, and read it, but never till now
saw it as real. She then cast m her mind how wonderful this
was, that the son of God should undergo such things for sin-
ners, and how she had spent her time in ungratefully sinning
Sect. II. The manner of Conversion variou&. 49
against so good a God, and such a Saviour ; though she was a
person, apparently, of a very blameless and inoffensive life.
And she was so overcome by those considerations, that her na-
ture was ready to fail under them; those who were about her
and knew what was the matter, were surprised and thought she
was a dying.
Many have spoken much of their hearts being drawn out
in love to God and Christ ; and of their minds being wrapt up
in delightful contemplation of the glory and wonderful grace
of God, the excellency and dying love of Jesus Christ; and of
their souls going forth in longing desires after God and Christ.
Several of our young children have expressed much of this ; and
have manifested a willingness to leave father and mother and
all things in the world, to go and be with Christ. Some per-
sons have had such longing desires after Christ, or which have
risen to such degree, as to take away their natural strength.
Some have been so overcome with a sense of the dying love of
Christ to such poor, wretched, and unworthy creatures, as to
weaken the body. Several persons have had so great a sense
of the glory of God and excellency of Christ, that nature and
life seemed almost to sink under it ; and in all probability, if
God had showed them a little more of himself, it would have
dissolved their frame. I have seen some, and conversed with
them in such frames, who have certainly been perfectly sober,
and very remote from any thing like enthusiastic wildness.
And they have talked, when able to speak, of the glory of God's
perfections, the vi^onderfulness of his grace in Christ, and their
own unworthiness, in such a manner as cannot be perfect-
ly expressed after them. Their sense of their exceeding little-
ness and vileness, and their disposition to abase themselves be-
fore God, has appeared to be grest in proportion to their light
and joy.
Such persons amongst us as have been thus distinguish-
ed with the most extraordinary discoveries, have commonly
no wise appeared with the assuming, self-conceited, and self-
sufficient airs of enthusiasts ; but exceedingly the contrary.
They are eminent for a spirit of meekness, modesty, self-
diffidence, and a low opinion of themselves. No persons
appear so sensible of their need of instruction, and so eager
to receive it, as some of them ; nor so ready to think others
better than themselves. Those that have been considered as
converted amongst us, have generally manifested a longing to
lie low, and in the dust before God ; withal complaining of their
not being able to lie low enough.
They speak much of their sense of excellency in the way
of salvation by free and sovereign grace, through the righte-
ousness of Christ alone ; and how it is with delight that they
renounce their own righteousness, and rejoice in having no
VOL, IV. 7
5U A NARRATIVE OF CONVERSIONS,
account made of it. Many have expressed themselves to this
purpose, that it would lessen the satisfaction they hope for in
heaven to have it by their own righteousness, or in any other
way than as bestowed by free grace, and for Christ's sake alone.
They speak much of the inexpressibleness of what they experi-
ence, how their words fail, so that they cannot declare it. And
particularly they speak with exceeding admiration of the super-
lative excellency of that pleasure and delight which they some-
times enjoy ; how a little of it is sufficient to pay them for all
the pains and trouble they have gone through in seeking salva-
tion ; and how far it exceeds all earthly pleasures. Some express
much of the sense which these spiritual views give them of the
vanity of earthly enjoyments, how mean and worthless all these
things appear to them.
Many, while their minds have been filled with spiritual
delights, have as it were forgot their food ; their bodily appe-
tite has failed, while their minds have been entertained with
meat to eat that others knew not of. The light and comfort
which some of them enjoy, give a new relish to their common
blessings, and cause all things about them to appear as it were
beautiful, sweet, and pleasant. All things abroad, the sun,
moon and stars ; the clouds and sky, the heavens and earth,
appear as it were with a cast of divine glory and sweetness upon
them. Though this joy include in it a delightful sense of the
safety of their own state, yet frequently, in times of their high-
est spiritual entertainment, this seems not to be the chief object
of their fixed thought and meditation. The supreme attention
of their minds is to the glorious excellencies of God and Christ ;
and there is very often a ravishing sense of God's love accom-
panying a sense of his excellency. They rejoice in a sense of
the faithfulness of God's promises, as they respect the future,
eternal enjoyment of him.
The unparalleled joy that many of them speak of, is what
ihey find when they are lowest in the dust, emptied most of
themselves, and as it were annihilating themselves before God ;
when they are nothing, and God is all ; seeing their own un-
worthiness, depending not at all on themselves, but alone on
Christ, and ascribing all glory to God. Then their souls are
most in the enjoyment of satisfying rest ; excepting that, at
such times, they apprehend themselves to be not sufficiently
self abased ; for then above all times do they long to be lower.
Some speak much of the exquisite sweetness, and rest of soul,
that is to be found in the exercises of resignation to God, and
humble submission to his will. Many express earnest longings
of soul to praise God ; but at the same time complain that they
cannot praise him as they would, and they want to have others
help them in praising him. They want to have every one praise
Sect. II. The manner of Conversion various. .">]
God, and are ready to call upon every thing to praise him.
They express a longing desire to live to God's glory, and to do
something to his honour ; but at the same time complain of
their insufficiency and barrenness ; that they are poor impotent
creatures, can do nothing of themselves, and are utterly insuffi-
cient to glorify their Creator and Redeemer.
While God was so remarkably present amongst us by his
Spirit, there was no book so delightful as the Bible ; especially
the Book of Psalms, the Prophecy of Isaiah, and the New
Testament. Some, by reason of their love to God's word, at
times, have been wonderfully delighted and affected at the
sight of a Bible ; and then, also, there was no time so prized as
the Lord's-day, and no place in this world so desired as God's
house. Our converts then remarkably appeared united in dear
affection to one another, and many have expressed much of
that spirit of love which they felt towards all mankind ; and
particularly to those who had been least friendly to them.
Never, I believe, was so much done in confessing injuries, and
making up differences, as the last year. Persons, after their
own conversion, have commonly expressed an exceeding great
desire for the conversion of others. Some have thought that
they should be willing to die for the conversion of any soul,
though of one of the meanest of their fellow-creatures, or of
their worst enemies ; and many have, indeed, been in "great
distress with desires and longings for it. This work of God
had also a good effect to unite the people's affections much to
their minister.
There are some persons whom I have been acquainted
with, but more especially two, that belong to other towns, who
have been swallowed up exceedingly with a sense of the awful
greatness and majesty of God ; and both of them told me to
this purpose, that if at the time, they had entertained the least
fear, that they were not at peace with this so great a God, they
should certainly have died.
It is worthy to be remarked, that some persons, by their
conversion, seem to be greatly helped as to their doctrinal
notions of religion. It was particularly remarkable in one,
who, having been taken captive in his childhood, was trained
up in Canada, in the Popish religion. Some years since he
returned to this his native place, and was in a measure brought
off from Popery ; but seemed very awkward and dull in receiv-
ing any clear notion of the Protestant scheme, till he was con-
verted ; and then he was remarkably altered in this respect.
There is a vast difference, as observed, in the degree, and
also in the particular manner of persons' experiences, both at
and after conversion ; some have grace working more sensibly
in one way, others in another. Some speak more fully of a con-
viction of the justice of God in their condemnation ; others,
O'Z A NARRATiVi: UF CON'VEIlilONt.
more of ilieir consenting to the way of salvation by Christ ;
and some, more of the actings of love to God and Christ. Some
more of acts of affiance, in a sweet and assured conviction of
the truth and faithfulness of God in his promises ; others,
more of their choosing and resting in God, as their whole and
everlasting portion ; and of their ardent and longing desire af-
ter God, to have communion with him -, and others, more of
their abhorrence to themselves for their past sins, and earnest
longings to live to God's glory for the time to come. But
it seems evidently to be the same work, the same habitual
change wrought in the heart ; it all tends the same way, and
to the same end ; and it is plainly the same spirit that breathes
and acts in various persons. There is an endless variety in the
particular manner and circumstances in which persons are
wrought on ; and an opportunity of seeing so much will shew,
that God is further from confining himself to a particular me-
thod in his work on souls, than some imagine. I believe it
has occasioned some good people amongst us, who were be-
fore too ready to make their own experience a rule to others,
to be less censorious and more extended in their charity ; and
this is an excellent advantage indeed. The work of God has
been glorious in its variety : it has the more displayed the mani-
fold and unsearchable wisdom of God, and wrought more cha-
rity among his people.
There is a great difference among those who arc con-
verted, as to the degree of hope and satisfaction they have con-
cerning their own state. Some have a high degree of satis-
faction in this matter almost constantly ; and yet it is rare that
any enjoy so full an assurance of their interest in Christ, that
self-examination should seem needless to them ; unless it be
at particular seasons, while in the actual enjoyment of some
great discovery God gives of his glory and rich grace in Christ,
to the drawing forth of estraordinary acts of grace. But the
greater part, as they sometimes fall into dead frames of spirit,
are frequently exercised with scruples and fears concerning
their condition.
They generally have an awful apprehension of the dread-
ful nature of a false hope ; and there has been observable in
most a great caution, lest in giving an account of their ex-
periences, they should say too much, and use too strong terms.
Many, after they have related their experiences, have been
greatly afflicted with fears, lest they have played the hypo-
crite, and used stronger terms than their case would fairly
allow of; and yet could not find how they could correct them-
selves.
I tliink the main ground of the doubts and fears, that
persons after their conversion have been exercised with, about
their own state, has been th^it thev have found so much
Sect. li. The manner of Conversion varioua. 5iJ
corruption remaining in their hearts. At first, their souls
seem to be all alive, their hearts are fixed, and their affections
flowing ; they seem to live quite above the world, and meet
with but little difficulty in religious exercises ; and they are
ready to think it will always be so. Though they are truly
abased under a sense of their vileness, by reason of former
acts of sin ; yet they are not then sufficiently sensible, what
corruption still remains in their hearts ; and therefore, are
surprised when they find that they begin to be in dull and dead
frames, troubled with wandering thoughts at the time of
public and private worship, and utterly unable to keep them-
selves from them. When they find themselves unaffected,
while yet there is the greatest occasion to be affected ; and
when they feel worldly dispositions working in them — pride,
envy, stirrings of revenge, or some ill spirit towards some per-
son that has injured them, as well as other workings of in-
dwelling sin — their hearts are almost sunk with the disappoint-
ment ; and they are ready presently to think that they are mere
hypocrites.
They are ready to argue. If God had, indeed, done such
great things for them, as they hoped, such ingratitude would
be inconsistent with it. They complain of the hardness and
wickedness of their hearts ; and say there is so much corrup-
tion, that it seems to them impossible there should be any good-
ness there. Many of them seem to be much more sensible
how corrupt their hearts are, than before they were converted ;
and some have been too ready to be impressed with fear, that
instead of becoming better they are grown much worse, and
make it an argument against the goodness of their state. But
in truth the case seems plainly to be, tiiat now they feel the
pain of their own wound ; they have a watchful eye upon their
hearts that they did not use to have. They take more notice
what sin is there, which is now more burdensome to them ; they
strive more against, and feel more of its strength.
They are somewhat surprised that they should in this re-
spect find themselves so different from the idea they generally
had entertained of godly persons. For, though grace be in-
deed of a far more excellent nature than they imagined; yet,
those who are godly have much less of it, and much more re-
maining corruption than they thought. They never realized it,
that persons were wont to meet with such difficulties after they
were once converted. When they are thus exercised with
doubts about their state, through the deadness of their frames;
as long as these frames last, they are commonly unable to
satisfy themselves of the truth of their grace, by all their
self-examination. When they hear the signs of grace laid
down for them to try themselves by, they are often so clouded,
that they do not know how to apply them. They hardly know
04 A NARRATIVE OP CONVERSIONS.
whether they have such and such things or no, and whether
they have experienced them or not. That which was the
sweetest, best, and most distinguishing in their experiences, they
cannot recover a sense of. But on a return of the influences
of the Spirit of God, to revive the hvely actmgs of grace, the
light breaks through the cloud, and doubting and darkness
soon vanish away.
Persons are often revived out of their dead and dark
frames, by religious conversation ; while they are talking of di-
vine things, or ever they are aware, their souls are carried away
into holy exercises with abundant pleasure. And oftentimes,
while relating their past experiences to their christian breth-
ren, they have a sense of them revived, and the same expe-
riences in a degree again renewed. Sometimes, while persons
are exercised in mind with several objections against the
goodness of their state, they have scriptures one after another
coming to their minds, to answer their scruples, and unravel
their difficulties, exceedingly apposite and proper to their cir-
cumstances. By these means, their darkness is scattered ; and
often before the bestowment of any new remarkable comforts,
especially after long continued deadness and ill frames, there
are renewed humblings, in a great sense of their own exceed-
ing vileness and unworthiness, as before their first comforts
were bestowed.
Many in the country have entertained a mean thought of
this great work, from what they have heard of impressions
made on persons' imaginations. But there have been exceed-
ing great misrepresentations, and innumerable false reports,
concerning that matter. It is not, that I know of, the profes-
sion or opinion of any one person in the town, that any weight is
to be laid on any thing seen with the bodily eyes. I know the
contrary to be a received and established principle amongst us.
I cannot say that there have been no instances ot persons who
have been ready to give too much heed to vain and useless ima-
ginations ; but they have been easily corrected, and I conclude
it will not be wondered at, that a congregation should need a
guide in such cases, to assist them in distinguishing wheat from
chaff. But such impressions on the imagination as have been
more usual, seem to me to be plainly no other than what is to
be expected in human nature in such circumstances, and what
is the natural i-'suli of the strong exercise ol the mind, and im-
pressions '^n the lieart.
I do not suj/poso, that they themselves imagined they saw
any thing with their bodily eyes ; but only have had withiu them
ideas strongly impressed, and as it were lively pictures in their
minds. For instance, some when in great terrors, through fear
of hell, have had lively ideas of a dreadful furnace. Some when
their hearts have been strongly impressed, and their aftections
SfiCTi II. The manner of Conversion various. 55
greatly moved with a sense of the beauty and excellency of
Christ, have had their imaginations so wrought upon, that, to-
gether with a sense of his glorious spiritual perfections, there has
arisen in the mind an idea of one of glorious majesty, and of a
sweet and gracious aspect. Some, when they have been great-
ly affected with Christ's death, have at the same time a lively
idea of Christ of hanging upon the cross, and his blood running
from his wounds. Surely such things will not be wondered at^by
them who have observed, how any strong affections about tem-
poral matters will excite lively ideas and pictures of different
things in the mind.
The vigorous exercises of the mind, doubtless, more
strongly impress it with imaginary ideas in some than others,
which probably may arise from the difference of constitution,
and seem evidently in some, partly to arise from their
peculiar circumstances. When persons have been exercised
with extreme terrors, and there is a sudden change to light
and joy, the imagination seems more susceptive of strong
ideas ; the inferior powers and even the frame of the body,
are much more affected, than when the same persons have as
great spiritual light and joy afterwards ; of which it might,
perhaps, be easy to give a reason. The forementioned Re-
verend Messrs. Lord and Owen — who, I believe, are esteemed
persons of learning and discretion where they are best known —
declared, that they found these impressions on persons' ima-
ginations quite different things from what fame had before re-
presented to them, and that they were what none need to
wonder at — or to that purpose.
There have indeed been some few instances of impressions
on persons' imaginations, which have been somewhat mys-
terious to me, and I have been at a loss about them. For,
though it has been exceeding evident to me, by many things
that appeared both then and afterwards, that they indeed had
a greater sense of the spiritual excellency of divine things
accompanying them ; yet I have not been able well to satisfy
myself, whether their imaginary ideas have been more than
could naturally arise from their spiritual sense of things.
However, I have used the utmost caution in such cases ; gr«at
care has been taken both in public and in private to teach per-
sons the difierence between what is spiritual and what is
merely imaginary. 1 have often warned persons not to lay
the stress of their hope on any ideas of any outward glory,
or any external thing whatsoever, and have met with no op-
position in such instructions. But it is not strange if some
weaker persons, in giving an account of their experiences,
have not so prudently distinguished between the spiritual and
imaginary part; of which some who have not been well affect-
(^ to religion might take advantage
56 A NAKRAT IVK OP CONVERSIONS.
There has been much talk in many parts of the country,
as though the people have symbolised with the Quakers, and
the Quakers themselves have been moved with such reports ;
and some came here, once and again, hoping to find good
waters to fish in ; but without the least success, and have left
off coming. There have also been reports spread about the
country, as though the first occasion of so remarkable a con-
cern was an apprehension that the world was near to an end ;
which was altogether a false report. Indeed, after this con-
cern became so general and extraordinary, as related, the
minds of some were filled with speculation, what so great a
dispensation of divine providence might forebode ; and some
reports were heard from abroad, as though certain divines
and others thought the conflagration v^as nigh ; but such re-
ports were never generally looked upon worthy of notice.
The work which has now been wrought on souls, is evi-
dently the same that was wrought in my venerable prede-
cessor's days, as I have had abundant opportunity to know,
having been in the ministry here two years with him, and so
conversed with a considerable number whom my grandfather
thought to be savingly converted at that time ; and having
been particularly acquainted with the experiences of many who
were converted under his ministry before. And I know no one
of them, who in the least doubts of its being the same spirit and
the same work. Persons have now no otherwise been subject
to impressions on their imagmations than formerly : the work
is of the same nature, and has not been attended with any ex-
traordinary circumstances, excepting such as are analogous
to the extraordinary degree of it before described. And God's
people who were formerly converted, have now partaken of the
same shower of divine blessing — in the renewing, strengthen-
ing, edifying influences of the Spirit of God — that others have
in his converting influences ; and the work here has also been
plainly the same with that of other places which have been
mentioned, as partaking of the same blessing. I have parti-
cularly conversed with persons, about their experiences, who
belong to all parts of the country, and in various parts of
Connecticut, where a religious concern has lately appeared ;
and have been informed of the experiences of many others by
their own pastors.
It is easily perceived by the foregoing account, that it is
very much the practice of the people here, to converse freely
one with another about their spiritual experiences ; which many
have been disgusted at. But however our people may have,
in some respects, gone to extremes in it, it is, doubtless, a
practice that the circumstances of this town, and neighbour-
ing towns, have naturally led them into. Whatsoever people
have their minds engaged to such a degree in the same affair.
Sect. ii. The manner of Conversion various. 57
that it is ever uppermost in their thoughts ; they will naturally
make it the subject of conversation when they get together,
in which they will grow more and more free. Restraints will
soon vanish ; and they will not conceal from one another what
they meet with. And it has been a practice which, in the
general, has been attended with many good eftects, and what
God has greatly blessed amongst us : but it must be confess-
ed, there may have been some ill consequences of it ; which
yet are rather to be laid to the indiscreet management of it
than to the practice itself ; and none can wonder, if among
such a multitude some fail of exercising so much prudence in
choosing the time, manner, and occasion of such discourse as
is desirable.
SECT. III.
This Work further illustrated in Particular Instances.
But to give a clear idea of the nature and manner of the
operation of God's Spirit, in this wonderful effusion of it, I
would give an account of two particular instances. The first
is an adult person, a young woman whose name was Abigail
Hutchinson. I fix upon her especially because she is now
dead, and so it may be more fit to speak freely of her than of
living instances : though I am under far greater disadvantages,
on other accounts, to give a full and clear narrative of her
experiences, than I might of some others ; nor can any ac-
count be given but what has been retained in the memories of
her friends, of what they have heard her express in her life-
time.
She was of an intelligent family : there could be nothing
in her education that tended to enthusiasm, but rather to the
contrary extreme. It is in no wise the temper of the family to
be ostentatious of experiences, and it was far from being her
temper. She was, before her conversion, to the observation of
her neighbours, of a sober and inoffensive conversation ; and
was a still, quiet, reserved person. She had long been infirm
of body, but her infirmity had never been observed at all to
incline her to be notional or fanciful, or to occasion any thing
of religious melancholy. She was under awakenings scarcely
a week, before there seemed to be plain evidence of her being
savingly converted.
She was first awakened in the winter season, on Monday,
by something she heard her brother say of the necessity of
being in good earnest in seeking regenerating grace, together
with the news of the conversion of the young woman before
-■mentioned, whose conversion so generally affected most of the
VOL, IV, 8
58 A NAKttATiVE 01' CONVEKSIUNS.
young people here. This news wrought much upon her, and
stirred up a spirit of envy in her towards this young woman,
whom she thought very unworthy of being distinguished from
others by such a mercy ; but withal it engaged her in a firm
resolution to do her utmost to obtain the same blessing. Con-
sidering with herself what course she should take, she thought,
that she had not a sufficient knowledge of the principles of
religion, to render her capable of conversion ; whereupon she
resolved thoroughly to search the scriptures ; and accordingly
immediately began at the beginning of the Bible, intending to
read it through. She continued thus till Thursday ; and then
there was a sudden alteration, by a great increase of her con-
cern, in an extraordinary sense of her own sinfulness, particu-
larly the sinfulness of her nature, and wickedness of her heart.
This came upon her, as she expressed it, as a flash of lightning,
and struck her into an exceeding terror. Upon which she left
off reading the Bible, in course, as she had begun ; and turned
to the New Testament, to see if she could not find some relief
there for her distressed soul.
Her great terror, she said, was, that she had sinned against
God : her distress grew more and more for three days ; until
she saw " nothing but blackness of darkness before her, and
her very flesh trembled for fear of God's wrath ; she wondered
and was astonished at herself, that she had been so concerned
for her body, and had applied so often to physicians to heal
that, and had neglected her soul." Her sinfulness appeared
w^ith a very awful aspect to her, especially in three things ; viz.
her original sin, and her sin in murmuring at God's providence
— in the weakness and afflictions she had been under — and in
iva}it of duty to parents, though others had looked upon her to
excel in dutifulness. On Saturday, she was so earnestly en-
gaged in reading the Bible and other books, that she continued
m it, searching for something to relieve her, till her eyes were
so dim, that she could not know the letters. While she was
thus engaged in reading, prayer, and other religious exercises,
she thought of those words of Christ, wherein he warns us
not " to be as the heathen, that think they shall be heard for
their much speaking ;" which, she said, led her to see that she
had trusted to her own prayers and religious performances, and
now she was put to a nonplus, and knew not which way to turn
herself, or where to seek relief.
While her mind was in this posture, her heart, she said,
seemed to fly to the minister for refuge, hoping that he could
give her some relief. She came the same day to her brother,
with the countenance of a person in distress, expostulating
with him, why he had not told her more of her sinfulness, and
earnestly enquiring of him what she should do. She seemed
that day to feel in herself an enmity against the Bible, which
Sect. in. Illustrated in particidar Instances. 59
greatly affrighted her. Her sense of her own exceeding sinful-
ness continued increasing from Thursday till Monday, and she
gave this account of it : That it had been her opinion, till
now, she was not guilty of Adam's sin, nor any way concerned
in it, because she was not active in it ; but that now she saw
she was guilty of that sin, and all over defiled by it •, and the
sin which she brought into the world with her was alone suffi-
cient to condemn her.
On the sabbath day she was so ill, that her friends thought
it not best that she should go to public worship, of which she
seemed very desirous : but when she went to bed on the sab-
bath night, she took up a resolution, that she would the next
morning go to the minister, hoping to find some relief there.
As she awaked on Monday morning, a little before day, she
wondered within herself at the easiness and calmness she felt in
her mind, which was of that kind she never felt before. As
she thought of this, such words as these were in her mind:
" The words of the Lord are pure words, health to the soul,
and marrow to the bones :" and then these words, "The blood
of Christ cleanses from all sin ;" which were accompanied
with a lively sense of the excellency of Christ, and his suffi-
ciency to satisfy for the sins of the whole world. She then
thought of that expression, " It is a pleasant thing for the eyes
to behold the sun ;" which words then seemed to her to be very
ap licable to Jesus Christ. By these things her mind was led
into such contemplations and views of Christ, as filled her ex-
ceeding full of joy. She told her brother, in the morning, that
she had seen (i. e. in realizing views by faith) Christ the last
night, and that she had " really thought that she had not know-
ledge enough to be converted ;" but, says she, " God can make
it quite easy !" On Monday she felt all day a constant sweetness
in her soul. She had a repetition of the same discoveries of
Christ three mornings together, and much in the same manner,
at each time waking a little before day ; but brighter and
brighter every time.
At the last time, on Wednesday mornuig, while in the
enjoyment of a spiritual view of Christ's glory and fulness, her
soul was filled with distress for Christless persons, to consider
what a miserable condition they were in. She felt a strong
inclination immediately to go forth to warn sinners ; and pro-
posed it the next day to her brother to assist her in going from
house to house ; but her brother restrained her, by telling her
of the unsuitableness of such a method. She told one of her
sisters that day, that she loved " all mankind, but especially the
people of God." Her sister asked her, Why she loved all man-
kind ? She replied, " Because God had made them." After
this, there happened to come into the shop where she was a
work, three persons who were thought to have been lately con.
6U A NAK.RATIVE OK CONVEKSiONS,
verted ; her seeing of them as they stepped in one atter another ?
so affected her, and so drew forth her love to them, that it
overcame her, and she almost fainted. When they began to
talk of the things of religion, it was more than she could bear ;
they were obliged to cease on that account. It was a very
frequent thing with her to be overcome with a flow of aftbction
to them whom she thought godly, in conversation with them,
and sometimes only at the sight of them.
She had many extraordinary discoveries of the glory of
God and Christ : sometimes, in some particular attributes, and
sometimes in many. She gave an account, that once, as those
four words passed through her mind, wisdom, justice, good-
ness, and TRUTH, her soul was filled with a sense of the glory
of each of these divine attributes, but especially the last.
Truth, said she, sunk the deepest ! And, therefore, as these
words passed, this was repeated, truth, truth ! Her mind
was so swallowed up with a sense of the glory of God's truth
and other perfections, that she said it seemed as though her
life was going, and that she saw it was easy with God to take
away her life by discoveries of himself Soon after this she
went to a private religious meeting, and her mind was full of a
sense and view of the glory of God all the time. When the
exercise was ended, some asked her concerning what she had
experienced ; and she began to give them an account : but as
she was relating it, it revived such a sense of the same things,
that her strength failed ; and they were obliged to take her and
lay her upon the bed. Afterwards she was greatly affected,
and rejoiced with these words, " Worthy is the Lamb that
was slain !"
She had several days together a sweet sense of the excel-
lency and loveliness of Christ in his meekness, which disposed
her continually to be repeating over these words, which were
sweet to l:pr, h.eek and lowly in heart, meek and lowly in
HEART. She once expressed herself to one of her sisters to this
purpose, that she had continued whole days and whole nights
in a constant ravishing view of the glory of God and Christ,
having enjoyed as much as her life could bear. Once, as her
brother was speaking of the dying love of Christ, she told him,
She had such a sense of it, that the mere mentioning of it was
ready to overcome her.
Once, when she came to me, she said, that at such and
such a time, she thought she saw as much of God, and had as
much joy and pleasure, as was possible in this life ; and that
yet afterwards, God discovered himself far more abundantly.
She saw the same tilings as before, yet more clearly, and in a
far more excellent and delightful manner ; and was tilled with
a more exceeding sweetness. She likewise gave me such an
account of the sense «he once had. from day to day, of the
Sect. in. Illustrated in particular Instances. 01
glory of Christ, and of God, in his various attributes, that it
seemed to me she dwelt for days together in a kind of beatific
vision of God ; and seemed to have, as I thought, as immedi-
ate an intercourse with him, as a child with a father. At the
same time, she appeared most remote from any high ihouf^ht
of herself, and of her own sufficiency ; but was like a little
child, and expressed a great desire to be instructed, telling me
that she longed very often to come to me for instruction, and
wanted to live at my house, that I might tell her what was her
duty.
She often expressed a sense of the glory of God appear-
ing in the trees, the growth of the fields, and other works of
God's hands. She told her sister who lived near the heart of
the town, that she once thought it a pleasant thing to live in
the middle of the town. But now, said she, I think it much
more pleasant to sit and see the wind blowing the trees, and to
behold in the country what God has made. She had sometimes
the powerful breathings of the spirit of God on her soul,
while reading the scripture ; and would express her sense of
the certain truth and divinity thereof. She sometimes would
appear with a pleasant smile on her countenance ; and once,
when her sister took notice of it, and asked why she smiled,
she replied, I am brimfull of a sweet feeling within ! She
often used to express how good and sweet it was to lie low before
God, and the lower (says she) the better ! and that it was plea-
sant to think of lying in the dust, all the days of her life, mourn-
ing for sin. She was wont to manifest a great sense of her
own meanness and dependence. She often expressed an ex-
ceeding compassion and pitiful love, which she found in her
heart towards persons in a Christless condition. This was
sometimes so strong, that, as she was passing by such in the
streets, or those that she feared ^vere such, she would be over-
come by the sight of them. She once said, that she longed to
have the whole world saved, she wanted, as it were, to pull them
all to her ; she could not bear to have one lost.
She had great longings to die, that she might be with
Christ : which increased until she thought she did not know
how to be patient to wait till God's time. But once, when she
felt those longings, she thought with herself. If I long to die,
why do I go to physicians ? Whence she concluded that her
longings for death were not well regulated. After this she
often put it to herself, which she should choose, whether to live
or to die, to be sick, or to be well ; and she found she could
not tell, till at the last she found herself disposed to say these
words ; I am quite willing to live, and quite wilhng to die ; quite
willing to be sick, and quite willing to be well ; and quite willing
for any thing that God will bring upon me ! And then, said
she. I felt myself perfectly easy, in a full submission to the will
62 A NARKATIVE OF CONVERSIONS).
of God. She then lamented much, that she had been so eager
in her longings for death, as it argued want of such a resigna-
tion to God as ought to be. She seemed henceforward to con-
tinue in this resigned frame till death.
After this, her illness increased upon her : and once, after
she had before spent the greater part of the night in extreme
pain, she waked out of a little sleep with these words in her
heart and mouth : " 1 am willing to suffer for Christ's sake, I
am willing to spend and be spent for Christ's sake ; I am willing
to spend my life, even my very life, for Christ's sake !" And
though she had an extraordinary resignation, with respect to
life or death, yet the thougiits of dying were exceeding sweet
to her. At a time when her brother was reading in Job, con-
cerning worms feeding on the dead body, she appeared with
a pleasant smile : and being asked about it, she said, It was
sweet to her to think of her being in such circumstances. At
another time, when her brother mentioned the danger there
seemed to be, that the illness she laboured under, might be an
occasion of her death, it filled her with joy that almost over-
came her. At another time, when she met a company follow-
ing a corpse to the grave, she said, it was sweet to her to
think, that they would in a little time follow her in like
. manner.
Her illness, in the latter part of it, was seated much in
her throat ; and an inward swelling filled up the pipe, so that
she could swallow nothing but what was perfectly liquid, and
but very little of that, with great and long strugglings. That
which she took in fled out at her nostrils, till at last she could
swallow nothing at all. She had a raging appetite for food :
so that she told her sister, when talking with her about her
circumstances, tiiat the worst bit would be sweet to her ; but
yet, when she saw that she could not swallow it, she seemed to
be as perfectly contented without it, as if she had no appetite.
Others were greatly moved to see what she underwent, and
were filled with admiration at her unexampled patience. At a
time when she was striving in vain to get down a little of
something liquid, and was very much spent with it ; she looked
up on her sister with a smile, saying, O sister, this is for my
good I At another lime, when her sister was speaking of
what she underwent, she told her, that she lived a heaven upon
earth for all that. She used sometimes to say to her sister,
under her extreme sufferings. It is good to be so ! Her sister
once asked her, why she said so ; why, says she, .because God
would have it so : it is l)est that things should be as God would
have them : it looks best to me. After her confinement, as they
were leading her from the bed to the door, she seemed over-
come by the sight of things abroad, as shewing forth the glory
of the Being who had made them. As she lav on her death-
Sect. 111. Illustrated in particular Instances, 03
bed, she would often say these words, God is my friend ! And
once looking upon her sister with a smile, said, O sister. How
good it is ! How sweet and comfortable it is to consider, and
think of heavenly things ! and used this argument to persuade
her sister to be much in such meditations.
She expressed on her death-bed, an exceeding longing,
both for persons in a natural state, that they might be converted;
and for the godly, that they might see and know more of God.
And when those who looked on themselves as in a Christless
state came to see her, she would be greatly moved with com-
passionate affection. One in particular, who seemed to be in
great distress about the state of her soul, and had come to
see her from time to time, she desired her sister to persuade
not to come any more, because the sight of her so wrought on
her compassions, that it overcame her nature. The same
week that she died, when she was in distressing circumstances
as to her body, some of the neighbours who came to see her,
asked if she was willing to die ? She replied, that she was
quite willing either to live or die ; she was willing to be in
pain ; she was willing to be so always as she was then, if that
was the will of God. She willed what God willed. They
asked her whether she was willing to die that night? She
answered, Yes, if it be God's will. And seemed to speak all
with that perfect composure of spirit, and with such a cheerful
and pleasant countenance, that it filled them with admiration.
She was very weak a considerable time before she died,
having pined away with famine and thirst, so that her flesh
seemed to be dried upon her bones ; and therefore could say
but little, and manifested her mind very much by signs. She
said she had matter enough to fill up all her time with talk, if
she had but strength. A few days before her death, some
asked her, Whether she held her integrity still ? Whether
she was not afraid of death ? she answered to this purpose,
that she had not the least degree of fear of death. They asked
her. Why she would be so confident ? She answered, If I should
say otherwise, I should speak contrary to what I know. There
is, says she, indeed, a dark entry, that looks something dark,
but on the other side there appears such a bright shining light,
that I cannot be afraid ! She said not long before she died,
that she used to be afraid how she should grapple with death ;
But, says she, God has shewed me that he can make it easy in
great pain. Several days before she died, she could scarcely
say any thing but just Yes, and No, to questions that were
asked her ; for she seemed to be dying for three days together.
But seemed to continue in an admirably sweet composure of
soul, without any interruption, to the last ; and died as a per-
son that went to sleep, without any struggling, about noon, on
Friday, June 37, 1735.
ti4 A IvAUKATIVK.OF COiWERSIONi.
She had long been infirm, and often had been exercised
with great pain ; but she died chiefly of famine. It was,
doubtless, partly owing to her bodily weakness, that her nature
was so often overcome, and ready to sink with gracious affec-
tion ; but yet the truth was, that she had more grace, and
greater discoveries of God and Christ, than the present frail
state did well consist with. She wanted to be where strong
grace might have more liberty, and be without the clog of a
v/eak body ; there she longed to be, and there she doubtless
now is. She was looked upon amongst us, as a very eminent
instance of christian experience ; but this is but a very broken
and imperfect account I have given of her: her eminency
would much more appear, if her experiences were fully re-
lated, as she was wont to express, and manifest them, while
living. I once read this account to some of her pious neigh-
bours, who were acquainted with her, who said, to this pur-
pose, that the picture fell much short of the life ; and par-
ticularly that it much failed of duly representing her humility,
and that admirable lowliness of heart, that at all times appear-
ed in her. But there are, blessed be God ! many living in-
stances, of much the like nature, and in some things no less
extraordinary.
But I now proceed to the other instance, that of the little
child before mentioned. Her name is Phebe Bartlet, daugh-
ter of William Bartlet. I shall give the account as I took it
from the mouth of her parents, whose veracity none who know
them doubt of.
She was born in March, 1731. About the latter end of
April, or beginning of May, 1735, she was greatly affected by
the talk of her brother, who had been hopefully converted
a little before at about eleven years of age, and then seriously
talked to her about the great things of religion. Her parents
did not know of it at that time, and were not wont, in the
counsels they gave to their children, particularly to direct
themselves to her, being so young, and as they supposed, not
capable of understanding. But after her brother had talked
to her, they observed her very earnestly listen to the advice
they gave to the other children ; and she was observed very
constantly to retire, several times in a day, as was concluded
for secret prayer. She grew more and more engaged in reli-
gion, and was more frequent in her closet ; till at last she was
wont to visit it five or six times a day : and was so engaged
in it, that nothing would at any time divert her from her stat-
ed closet exercises. Her mother often observed and watched
her, when such things occurred, as she thought most
likely to divert her, either by putting it out of her thoughts,
or otherwise engaging her inclinations ; but never could ob-
Sect. m. Fliustrated in particular Instances. iiO
serve her to fail. She mentioned some very remarkable in
stances.
She once of her own accord spake of her unsuccessful -
ness, in that she could not find God, or to that purpose. But
on Thursday, the last day of July, about the middle of the day,
the child being in the closet where it used to retire, its mother
heard it speaking aloud ; which was unusual, and never had
been observed before. And her voice seemed to be as of one
exceedingly importunate and engaged ; but her mother could
distinctly hear only these words, spoken in a childish manner,
but with extraordinary earnestness, and out of distress of soul.
Pray, blessed Lord, give me salvation ! I pray, beg, pardon all
my sins ! When the child had done prayer, she came out of
the closet, sat down by her mother, and cried out aloud. Her
mother very earnestly asked her several times, what the matter
was, before she vvoMld make any answer; but she continued
crying and writhing her body to and fro, like one in anguish
of spirit. Her mother then asked her, whether she was afraid
that God would not give her salvation. She then answered,
Yes, I am afraid I sh?ill go to hell ! Her mother then endea-
voured to quiet her, and told her she would not have her cry,
she must be a good girl, and pray every day, and she hoped
God would give her salvation. But this did not quiet her at all ;
she continued thus earnestly crying, and talking on for some
time, till at length she suddenly ceased crying, and began to
smile, and presently said with a smiling countenance, Mother,
the kingdom of heaven is come to me ! Her mother was sur-
prised at the sudden alteration, and at the speech ; and knew
not what to make of it ; but at first said nothing to her. The
child presently spake again, and said there is another come to
me, and there is another, there is three ; and being asked what
she meant, she answered, one is, Thy will be done, and there
is another. Enjoy him for ever ; by which it seems, that when
the child said, there is three come to me ; she meant three
passages of her catechism that came to her mind.
After the child had said this, she retired again into her
closet ; and her mother went over to her brother's, who was
next neighbour ; and when she came back, the child, being-
come out of the closet, meets her mother with this cheerful
speech ; I can find God now ! referring to what she had before
complained of, that she could not find God. Then the child
spoke again, and said, I love God ! her mother asked her,
how well she loved God, whether she loved God better than
her father and mother, she said yes. Then she asked her
whether she loved God better than her little sister R-achel. —
She answered, Yes, better than any thing ! Then her elder
sister, referring to her saying, she could find God now, asked
her, where she could find ^od. She answered, in heaven \
VOL, rv 9
66 A NARRATIVE OF CONVERSIO^^:.
Why, said she, have you been in heaven. No, said the child.
By this it seems not to have been any imagination of any thing
seen with bodily eyes, that she called God, when she said, I
can find God now. Her mother asked her, whether she was_
afraid of going to hell, and if that had made her cry 1 She
answered, Yes, I was ; but now I shan't. Her mother asked
her, whether she thought that God had given her salvation : She
answered, Yes. Her mother asked her, When. She answered,
To-day. She appeared all that afternoon exceeding cheerful
and joyful. One of the neighbours asked her, how she felt
herself? She answered, I feel better than 1 did. The neighbour
asked her what made her feel better. She answered, God
makes me. That evening as she lay a-bed, she called one of
her little cousins to her, who was present in the room, as having
something to say to him ; and when he came, she told him
that heaven was better than earth. The next day, her mother
asked her what God made her for ? She answered. To serve
him ; and added, every body should serve God, and get an in-
terest in Christ.
The same day the elder children, when they came home
from school, seemed much affected with the extraordinary
change that seemed to be made in Phebe. And her sister
Abigail standing by, her mother took occasion to counsel her,
now to improve her time, to prepare for another world. On
which Phebe burst out in tears, and cried out. Poor Nabby ! Her
mother told her, she would not have her cry, she hoped that
God would give Nabby salvation ; but that did not quiet her,
she continued earnestly crying for some time. When she had
in a measure ceased, her sister Eunice being by her, she burst
out again, and cried. Poor Eunice ! and cried exceedingly; and
when she had almost done, she went into another room, and
there looked upon her sister Naomi : and burst out again, cry-
ing poor Amy ! Her mother was greatly affected at such a
behaviour in a child, and knew not what to say to her. One
of the neighbours coming in a little after, asked her what she
had cried for. She seemed at first backward to tell the reason ;
her mother told her she might tell that person, for he had given
her an apple : upon which she said, she cried because she was
afraid they would go to hell.
At night, a certain minister, who was occasionally in the
town, was at the house, and talked with her of religious things.
After he was gone, she sat leaning on the table, with tears run-
ning from her eyes ; and being asked what made her cry, she
said, It was thinking about God. The next day, being Satur-
day, she seemed great part of the day to be in a very affec-
tionate frame, had four turns of crying, and seemed to endea-
vour to curb herself, and hide her tears, and was very backward
to talk of the occasion. On the Sabbath-day she was asked.
>i5ECT. ill. Illustrated in particular Instances. ^'i
whether she believed in God ; she answered, Yes. And being
told that Christ was the Son of God, she made ready answer,
and said, I know it.
From this time there appeared a very remarkable abiding
change in the child. She has been very strict upon the Sab-
bath ; and seems to long for the Sabbath-day before it comes,
and will often in the week time be enquiring how long it is to
the Sabbath-day, and must have the days between particularly
counted over, before she will be contented. She seems to
love God's house, and is very eager to go thither. Her mother
once asked her, why she had such a mind to go 1 whether it
was not to see fine folks ? She said, No, it was to hear Mr.
Edwards preach. When she is in the place of worship, she is
very far from spending her time there as children at her age
usually do, but appears with an attention that is very extraor-
dinary for such a child. She also appears very desirous at all
opportunities to go to private religious meetings ; and is very
still and attentive at home, during prayer, and has appeared
affected in time of family -prayer. She seems to delight much
in hearing religious conversation. When I once was there
with some strangers, and talked to her something of religion,
she seemed more than ordinarily attentive; and when we were
gone, she looked very wistfully after us, and said, I wish hey
would come again ! Her mother asked her, why ? Says she, I
love to hear 'em talk.
She seems to have very much of the fear of God before
her eyes, and an extraordinary dread of sinning against him ;
of which her mother mentioned the following remarkable in-
stance. Some time in August, the last year, she went with
som^ bigger children, to get some plumbs in a neighbour's lot,
knowing nothing of any harm in what she did ; but when she
brought some of the plumbs into the house, her mother mildly
reproved her, and told her that she must not get plumbs without
leave, because it was sin : God had commanded her not to steal.
The child seemed greatly surprised and burst out in tears, and
cried out, I wont have these plumbs ! and turning to her sister
Eunice, very earnestly, said to her, Why did you ask me to go
to that plumb-tree ? I should not have gone if you had not
asked me. The other children did not seem to be much affect-
ed or concerned ; but there was no pacifying Phebe. Her
mother told her, she might go and ask leave, and then it would
not be sin for her to eat them ; and sent one of the children to
that end ; and, when she returned, her mother told her, that
the owner had given leave, now she might eat them, and it
would not be stealing. This stilled her a little while ; but pre-
sently she broke out again into an exceeding fit of crying.
Her mother asked her, what made her cry again ? Why she
cried now, since thev had asked leave ^ What it was that trovi»
t)S A NAHKATIVE OF CONVEHblONs.
bled licr now ! And asked her several times very earnestly,
before she made any answer; but at last said, it was because,
BECAUSE IT WAS SIN. She coutinucd a considerable time cry-
ing ; and said, she would not go again if Eunice asked her an
hundred times ; and she retained her aversion to that fruit for
a considerable time, under the remembrance of her former
sin.
She sometimes appears greatly affected, and delighted
with texts of scripture that come to her mind. Particularly
about the beginning of November, that text came to her mind,
Rev. iii. 20. Behold I stand at the door and knock : If any man
hear my voice, and open the door, I will come in, and sup with
him, and he Avith me. She spoke of it to those of the family,
•Avith great appearance of joy, a smiling countenance, and ele-
vation of voice ; and afterwards she went to another room,
where her mother overheard her talking very earnestly to the
children about it ; and particularly heard her say to them, three
or four times over, with an air of exceeding joy and admiration.
Why it is to sup with God. Some time about the middle of
winter, very late in the night, when all were a-bed, her mother
perceived she was awake, and heard her, as though she was weep-
ing. She called to her and asked her what was the matter.
She answered with a low voice, so that her mother could not
hear what she said ; but thinking that it might be occasioned by
some spiritual affection, said no more to her; but perceived
her to lie awake, and to continue in the same frame for a
considerable time. The next morning, she asked her whether
she did not cry the last night. The child answered. Yes, I
did cry a little, for I was thinking about God and Christ,
and they loved me. Her mother asked her, whether to think of
God and Christ loving her made her cry ? she answered, Yes,
it does sometimes.
She has often manifested a great concern for the good of
others's souls : and has been wont many times affectionately to
counsel the other children. Once, about the latter end of Sep-
tember, the last year, when she and some others of the children
were in a room by themselves, husking Indian corn, the child,
after a while, came out and sat by the fire. Her mother took
notice that she appeared with a more than ordinary serious and
pensive countenance ; but at last she broke silence, and said, I
have been talking to Nabby and Eunice. Her mother asked
her what she had said to them. Why, said she, I told them
tiicy must pray, and prepare to die ; that they had but a little
while to live in this world, and they must be always ready.
When Nabby came out, her mother asked her, whether she had
said that to them. Yes, said she, she said that, and agreatdeal
more. At other times, the child took opportunities to talk to
the oth^r children Rbouf the crreat concern of their soids. so a«
j:3ECt. til. Illustrated in particular Instances. 69
much to aft'ect them. She was once exceeding importunate
with her mother to go with her sister Naomi to pray : her mother
eneavoured to put her ofl; but she pulled her by the sleeve, and
seemed as if she would by no means be denied. At last her
mother told her, that Amy nmst go and pray by herself; but,
says the child, she will not go ; and persisted earnestly to beg
of her mother to go with her.
She has discovered an uncommon degree of a spirit of
charity, particularly on the following occasion. A poor man
that lives in the woods, had lately lost a cow that the family
much depended on ; and being at the house, he was relating
his misfortune, and telling of the straits and difficulties they
were reduced to by it. She took much notice of it, and it
wrought exceedingly on her compasion. After she had at-
tentively heard him awhile, she went away to her father, who
was in the shop, and entreated him to give that man a cow :
and told him that the poor man had no cow ! that the hunters,
or something else, had killed his cow ! and entreated him to
give him one of theirs. Her father told her that they could
not spare one. Then she entreated him to let him and his family
come and live at his house : and had much more talk of the
same nature, whereby she manifested bowels of compassion to
the poor.
She has manifested great love to her minister, particularly
when I returned from my long journey for my health, the last
fall. When she heard of it, she appeared very joyful at the
news, and told the children of it, with an elevated voice, as
the most joyful tidings ; repeating it over and over, Mr. Edwards
is come home ! Mr. Edwards is come home ! She still continues
very constant in secret prayer, so fur as can be observed, for
she seems to have no desire that others should observe her when
she retires, being a child of a reserved temper. Every night be-
fore she goes to bed, she will say her catechism, and will by no
means miss. She never forgot it but once, and then, after she was
a-bed, thought of it, and cried out in tears, I han't said my
catechism ! and would not be quieted till her mother asked
her the catechism as she lay in bed. She sometimes ap-
pears to be in doubt about the condition of her soul; and when
asked, whether she thinks that she is prepared foi death,
speaks something doubtfully about it. At other times she
seems to have no doubt ; but when asked, replies, Yes, with-
out hesitation.
In the former part of f his great work of God amongst us,
till it got to its heigh.t, we seemed to be wonderfully smiled
upon and blessed in all respects. Satan seemed to be unusual-
ly restrained ; persons, who before had been involved in melan-
choly, seemed to be as it were waked up out of it ; and those
who had been entangled with extraordinary temptations, seem-
70 A NARRATIVE OF CONVERSIONS.
ed wonderfully freed. And not only so, but it was the most
remarkable time of health that ever I knew since I have been
in tlie town. We ordinarily have several bills put up, every
sabbath, for sick persons ; but now we have not so much as
one for many sabbaths together. But after this it seemed to
be otherwise.
When this work of God appeared to be at its greatest
height, a poor weak man who belongs to the town, being in
great spiritual trouble, was hurried with violent temptations to
cut his own throat, and made an attempt, but did not do it
effectually. He, after this, continued a considerable time ex-
ceedingly overwhelmed with melancholy ; but has now for a
long time been very greatly delivered, by the light of God's
countenance lifted up upon him, and has expressed a great
sense of his sin in so far yielding to temptation ; and there are
in him all hopeful evidences of his having been made a subject
of saving mercy.
In the latter part of May, it began to be very sensible that
the Spirit of God was gradually withdrawing from us, and after
this time Satan seemed to be more let loose, and raged in a
dreadful manner. The first instance wherein it appeared, was
a person putting an end to his own life by cutting his throat.
He was a gentleman of more than common understanding, of
strict morals, religious in his behaviour, and an useful and
honourable person in the town ; but was of a family that are
exceedingly prone to the disease of melancholy, and his mo-
ther was killed with it. He had, from the beginning of this
extraordinary time, been exceedingly concerned about the
state ot liis soul, and there were some things in his experience
that appeared very hopeful ; but he durst entertain no hope
concoriiiiig his own good estate. Towards the latter part of
his time, he grew much discouraged, and melancholy grew
amain upon him, till he was wholly overpowered by it, and
was in a great measure past a capacity of receiving advice,
or being reasoned with to any purpose. The devil took the
advantage, and drove him into despairing thoughts. He was
kept awake at nights, meditating terror, so that he had scarce
any sleep at all for a long time together ; and it was observed
at last, that he was scarcely w^ell capable of managing his ordi-
nary business, and was judged delirious by the coroner's in-
quest. The news of this extraordinarily affected the minds
of people here, and struck them as it were with astonishment.
After this, multitudes in this and other towns seemed to have
it strongly suggested to them, and pressed upon them, to do
as this person had done. And many who seemed to be under
no melancholy, some pious persons, who had no special dark-
ness or doubts about the goodness of their state — nor were
under any special trouble or concern of mind about any thing
SfcCT. ni. Illustrated iti particular Instances. 71
spiritual or temporal — had it urged upon them as if somebody
had spoke to them, Cut your own throat, now is a good opportuni-
ty. Now ! now ! So that they were obliged to fight with all their
might to resist it, and yet no reason suggested to them why they
should do it.
About the same time, there were two remarkable instances
of persons led away with strange enthusiastic delusions ; one
at Suffield, and another at South Hadley. That which has
made the greatest noise in the country was the conduct of
the man at South Hadley ; whose delusion was that he thought
himself divinely instructed to direct a poor man in melancholy
and despairing circumstances, to say certain words in prayer
to God, as recorded in Psal. cxvi. 4. for his own relief The
man is esteemed a pious man ; I have seen this error of his ;
had a particular acquaintance with him ; and 1 believe none
would question his piety who had such acquaintance. He
gave me a particular account of the manner how he was de-
luded, which is too long to be here inserted ; but, in short, he
exceedingly rejoiced, and was elevated with the extraordinary
work earned on in this part of the country ; and was possessed
with an opinion, that it was the beginning of the glorious
times of the church spoken of in scripture. He had read it
as the opinion of some divines, that many ui these times should
be endued with extraordinary gifts of the Holy Ghost, and hud
embraced the notion, though he had at first no apprehensions
that any besides ministers would have such gifts. But he since
exceedingly laments the dishonour he has done to God, and the
wound he has given religion in it, and has lain low before God
and man for it.
After these things, the instances of conversion were rare
here in comparison of what they had before been, though that
remarkable instance before noticed of the little child, was
after this. The spirit of God not long after this time, appear-
ed very sensible withdrawing from all parts of the country,
though we have heard of the work going on in some places
of Connecticut, and that it continues to be carried on even to
this day. But religion remained here, and I believe in some
other places, the main subject of conversation for several
months after. And there were some turns, wherein God's
work seemed to revive, and we were ready to hope that all was
going to be renewed again ; yet, in the main, there was a
gradual decline of that general, engaged, lively spirit in re-
ligion, which had been. Several things have happened since,
which have diverted people's minds, and turned their conversa-
tion more to other affairs; particularly, his excellency the Go-
vernor's coming up, and the committee of general court, on the
treaty with the Indians. — Afterwards, the Springfield contro-
versy : and since that, our people in this town have been en-
72 A NARRATIVfc, OF CONVERSIONS.
gaged in the building of a new meeting-house. Some other
occurrences might be mentioned, that have seemed to have
this effect. But as to those who have been thought converted
at this time, they generally seem to have had an abiding
change wrought on them. I have had particular acquaintance
with many of them smce ; and they generally appear to be
persons who have a new sense of things, new apprehensions
and views of God, of the divine attributes, of Jesus Christ, and
the great things of the gospel. They have a new sense of
their truth, and they affect them in a new manner ; though it
is very far from being always alike with them, neither can they
revive a sense of things when they please. Their hearts are of-
ten touched, and sometimes filled, with new sweetness and de-
lights ; there seems to express an inward ardour and burning
of heart, like to which they never experienced before ; some-
times, perhaps, occasioned only by the mention of Christ's
name, or some one of the divine perfections. There are new
appetites, and a new kind of breathings and pantings of heart,
and groanings that cannot be uttered. There is a new kind of
inward labour and struggle of soul towards heaven and holi-
ness.
Some who before were very rough in their temper and
manners, seemed to be remarkably softened and sweetened.
And some have had their souls exceedingly filled, and over-
whelmed with light, love, and comfort ; long since the work
of God has ceased to be so remarkably carried on in a general
way ; and some have had much greater experiences of this
nature than they had before. There is still a great deal of
religious conversation continued in the town, amongst young
and old : a religious disposition appears to be still maintained
amongst our people, by their holding frequent private religious
meetings ; and all sorts are generally worshipping God at
such meetings, on sabbath-nights, and in the evening after
our public lecture. Many children in the town still keep up
such meetings among themselves. 1 know of no one young
person in the town who has returned to former ways of loose-
ness and extravagance in any respect ; but we still remain a re-
formed people, and God has evidently made us a new people.
I cannot say that there has been no instance of any one
person who has conducted himself unworthily ; nor am I so
vain as to imagine that we have not been mistaken in our
good opinion concerning any ; or that there are none who
pass amongst us for sheep, that are indeed wolves in sheep's
clothing ; and who probably may, some time or other, discover
themselves by their fruits. We are not so pure, but that wc
have great cause to be humbled and ashamed that we are so
impure ; nor so religious, but that those who watch for our
halting may see things in us, whence they may take occasion
Sect. in. Illustrated in particular Instances. '73
to reproach us and religion. But in the main, there has been
a great and marvellous work of conversion and sanctification
among the people here ; and they have paid all due respect
to those who have been blest of God to be the instruments of
it. Both old and young have shewn a forwardness to hearken
not only to my counsels, but even to my reproofs from the
pulpit.
A great part of the country have not received the most
favourable thoughts of this affair ; and to this day may retain
a jealousy concerning it, and prejudices against it. I have rea-
son to think that the meanness and weakness of the instrument
that has been made use of in this town, has prejudiced many
against it ; nor does it appear to me strange that it should be
so. But yet the circumstance of this great work of God, is
analogous to other circumstances of it. God has so ordered
the manner of the work in many respects, as very signally and
remarkably to shew it to be his own peculiar and immediate
work ; and to secure the glory of it wholly to his own almighty
power, and sovereign grace. And whatever the circumstances
and means have been, and though we are so unworthy, yet so
hath it pleased God to work ! And we are evidently a people
blessed of the Lord ! For here, in this corner of the world,
God dwells and manifests his glory.
Thus, Reverend Sir, I have given a large and particular
account of this remarkable affair ; and yet, considering how
manifold God's works have been amongst us, it is but a very
brief one. I should have sent it much sooner, had I not been
greatly hindered by illness in my family, and also in my own
person. It is probably much larger than you expected, and it
may be than you would have chosen. I thought that the ex»
traordinary nature of the thing, and the innumerable misre»
presentations which have gone abroad of it, many of which
doubtless have reached your ears, made it necessary that I
should be particular. But I would leave it entirely with your
wisdom to make what use of it you think best, to send a part
of it to England, or all, or none, if you think it not worthy ; or
otherwise to dispose of it as you may think most for God's
glory, and the interest of religion. If you are pleased to send
any thing to the Rev. Dr. Guyse, I should be glad to have it
signified to him as my humble desire, that since he and the
congregatioii io which he preached, have been pleased to lake
so much notice of us, as they have, that they would also think
of us at (he throne of grace, and seek there for us, that God
would not forsake us, but enable us to bring forth fruit answer-
able to our profession, and our mercies; and that our light
may so shine before men, that others seeing our good works,
may glorify our Father which is in heaven.
When I first heard of the notice the Rev. Dr. Waft« and
VOL, rv. 10
74 A NARRATIVE OF CONVERSIONS.
Dr. Guyse took of God's mercies to us, I took occasion to in-
form our congregation of it in a discourse from these words —
"A city that is set upon a hill cannot be hid." And having since
seen a particular account of the notice which the Rev. Dr.'
Guyse and his congregation took of it, in a letter you wrote to
my honoured Uncle Williams, I read that part of your letter to
the congregation, and laboured as much as in me lay to enforce
their duty from it. The congregation were very sensibly moved
and affected at both times.
I humbly request of you, Reverend Sir, your prayers for
this country, in its present melancholy circumstances, into
which it is brought by the Springfield quarrel ; which, doubt-
less, above all things that have happened, has tended to put a
stop to the glorious work here, and to prejudice this country
against it, and hinder the propagation of it. I also ask your
prayers for this town, and would particularly beg an interest in
them for him who is,
Honoured Sir,
With humble respect.
Your obedient Son and Servant,
TONATHAN EDWARDS.
NORTHAMPTON,
Nov. 6, 1730
SOME THOUGHTS
CONCERNING THE
PRESENT REVIVAL OF RELIGION
NEW ENGLAND.
WAY IN WHICH IT OUGHT TO BE ACKNOWLEDGED ANp
PROMOTED ;
HUMBLV OFFERED TO THE PUBLIC, IN A
TREATISE ON THAT SUBJECT.
IsA. xl. 3. — Prepare ye the way of the Lord, siake straight
IN THE DESERT A HIGH-WAY TOR OUR GoD,
THE PREFACE,
In the ensuing treatise, I condemn ministers assummg or taking lou
much upon them, and appearing as though they supposed they were
the persons to whom* it especially belonged to dictate, direct and de-
termine ; but perhaps shall be thought to be very guilty of it myself.
And some, when they read this treatise, may be ready to say, that
while I condemn this in others, I have the monopoly of it. 1 con-
fess that I have taken a great deal of liberty freely to express my
thoughts concerning almost every thing appertaining to the wonderful
work of God that has of late been carried on in the land, and to de-
clare what has appeared to me to be the mind of God concerning
the duty and obligations of all sorts of persons, and even those that
are my superiors and fathers, ministers of the gospel, and civil rulers.
But yet I hope the liberty I have taken is not greater than can be jus-
tified. In a free nation, such liberty of the press is allowed that
every author takes leave without offence, freely to speak his opinion
concerning the management of- public affairs, and the duty of the
legislature, and those that arc at the head of the Administration,
though vastly his superiors. As at this day, private subjects offer
their sentiments to the public, from the press, concerning the manage-
ment of the war with Spain : freely declaring what they think to be
the duty of the Parliament, and the principal Ministers of State. —
We in New-England are now engaged in a more important war. And
I am sure, if we consider the sad jangling and confusion that has
attended it, we shall confess that it is highly requisite somebody should
speak his mind concerning the way in which it ought to be managed.
Not only a few of the many particulars, Avhich are the matter of
strife, should be debated, on the one side and the other, in pamph-
lets (as has of late been done, with heat and fierceness enough) —
which do not tend to bring the contention in general to an end, but.
rather to inflame it and increase the uproar — but something should be
published to bring the affair in general, and the many things that
attend it which are the subjects of debate, under a particular consi-
deration. And certainly it is high time that this was done. If pri-
vate persons may speak their minds without arrogance, much more
may a minister of the kingdom of Christ speak freely about things of
this nature, which do so nearly concern the interest of the kingdom
iS i'KEt'ACE.
of his Lord and Master, at so important a juncturu. It some elder
minister had undertaken tliis, I acknowledge it would have been more
proper ; but I have heard of no such thing like to be done. And I
hope therefore I shall be excused for undertaking such a work. I
think that nothing I have said can justly be interpreted, as though I
would impose my thoughts upon any, or did not suppose that others
have equal right to think for themselves. We are not accountable
one to another for our thoughts ; but we must all give an account to
Him who searches our hearts, and has doubtless his eye especially
upon us at such an extraordinary season as this. If I have well con-
firmed my opinion concerning this Work, and the way in which it
should be acknowledged and promoted, with scripture and reason, I
hope those who read it will receive it as a manifestation of the mind
and will of God. If others would hold forth further light to me in
any of these particulars, I hope I should thankfully receive it. I
think I have been made in some measure sensible, and much more of
late than formerly, of my need of more wisdom than I have. I make
it my rule to lay hold of light and embrace it, wherever I see it,
though held forth by a child or an enemy, ff I have assumed too
much in the following discourse, and have spoken in a manner that
savours of a spirit of pride, no wonder that others can better discern
it than I myself. If it be so, I ask pardon, and beg the prayers of
every Christian reader, that I may have more light, humility, and
zeal ; and that I may be favoured with such measures of the divine
Spirit, as a minister of the gospel stands in need of, at such an ex-
traordinary season.
THOUGHTS ON THE REVIVAL
&c. &c.
PART I.
SHEWING THAT THE EXTRAORDINARY WORK WHICH HAS OF
LATE BEEN GOING ON IN THIS LAND, IS A GLORIOUS WORK
OF GOD.
The error of those who have had ill thoughts of the great
religious operation on the minds of men, which has been carried
on of late in New England, (so far as the ground of such an
error has been in the understanding, and not in the disposition,)
seems fundamentally to lie in three things ; First, In judging
of this work, a priori. Secondly, In not taking the holy scrip-
tures as a whole rule whereby to judge of such operations.
Thirdly, In not justly separating and distinguishing the good
from the bad.
SECT. i.
We shoidd not judge of this Work by the supposed Causes, but
by the Effects,
They have greatly erred in the way in which they have
gone about to try this work, whether it be a work of the
Spirit of God or no, viz. in judging of it a irriori ; from
the way that it began, the instruments that have been employed,
the means that have been used, and the methods that iiave
been taken and succeeded, in carrying it on. Whereas, if we
duly consider the matter, it will evidently appear that such a
work is not to be judged of a priori^ but a jyosteriori. We arc
to observe the effect wrought ; and if, upon examination
of that, it be found to be agreeable to the word of God,
wp are bound to rp«;t in it a=? God's work : and shall he like to
80 THOUGHTS ON THE REVIVAL; PART I.
be rebuked for our arrogance, if we refuse so to do till God
shall explain to us how he has brought this eftect to pass,
or why he has made use of such and such means in doing it.
These texts are enough to cause us, with trembling, to forbear
such a way of proceeding, in judging of a work of God's
Spirit, Isa. xl. 13, 14. " Who hath directed the Spirit of the
Lord, or being his counsellor, hath taught him ? With whom
took he counsel, and who instructed him, and taught him in
the path of judgment, and taught him knowledge, and
shewed to him the way of understanding? John iii. 8. "The
wind bloweth where it listest, and thou hearest the sound
thereof, but canst not tell whence it cometh, and whither it
goeth." We hear the sound, we perceive the effect, and from
thence w^e judge that the wind does indeed blow : without wait-
ing, before we pass this judgment, first to be satisfied what
should be the cause of the wind's blowing from such a part of
the heavens, an<l how it should come to pass that it should blow
in such a manner in such a time. To judge a priori, is a wrong
way of judging of any of the works of God. We are not
to resolve that we will first be satisfied how God brought this
or the other effect to pass, and why he hath made it thus,
or why it has pleased him to take such a course, and to
use such and such means, before we will ackn()wledge his
work, and give him the glory of it. This is too much for the
clay to take upon it with respect to the potter. " God gives no
account of his matters: His judgments are a great deep : He
hath his way in the sea, and his path in the great waters, and his
footsteps are not known ; and who shall teach God knowledge,
or enjoin him his way, or say unto him, What dost thou? We
know not what is the way of the Spirit, nor how the bones do
grow in the womb of her that is with child; even so we know
not the work of God who maketh all." No wonder therefore
if those that go this forbidden way to work, in judging of
the present wonderful operation, are perplexed and con-
founded. We ought to take heed that we do not expose
ourselves to the calamity of those who pried into the ark of
God, when God mercifully returned it to Israel, after it had
departed from them.
Indeed God has not taken that course, nor made use
of those means, to begin and carry on this great work, which
men in their wisdom would have thought most advisable, if he
had asked their counsel ; but quite the contrary. But it
appears to me that the great God has wrought like himself, in
the manner of his carrying on this work; so as very much
to shew his own glory, exalt his own sovereignty, power, and
all-sufficiency, fie has poured contempt on all that human
strength, wisdom, prudence, and sufficiency, which men have
been wont to trust, and to firlorv in: sons sreativ to cross.
*Sect. I. We should jadge of it by Ej^'ccts. 8l
rebuke, and chastise the pride and other corruptions of men ;
Isa. ii. 17. " And the loftiness of man shall be bowed down,
and the haughtiness of men shall be made low, and the Lord
alone shall be exalted in that day." God doth thus, in inter-
mingling in his providence so many stumbling-blocks with
this work ; in suffering so much of human weakness and
infirmity to appear : and in ordering so many things that
are mysterious to men's wisdom : In pouring out his Spirit
chiefly on the common people, and bestowing his greatest and
highest favours upon them, admitting them nearer to himself
than the great, the honourable, the rich, and the learned ;
agreeable to that prophecy, Zech. xii. 7. " The Lord also shall
save the tents of Judah first, that the glory of the house of
David, and the glory of the inhabitants of Jerusalem, do not
magnify themselves against Judah." Those who dwelt in the
tents of Judah were the common people, who dwelt in the
country, and were of inferior rank. The inhabitants of
Jerusalem were their citizens, their men of wealth and figure ;
and Jerusalem also was the chief place of the habitation or
resort of their priests and Levites, and their officers and judges;
there sat the great Sanhedrim. The hoiise of David were the
highest rank of all, the royal family, and the great men about
the king. It is evident by the context, that this prophecy
has respect to something further than saving the people out of
the Babylonish captivity.
God in this work has begun at the lower end, and he has
made use of the weak and foolish things of the world to carry
it on. Some of the ministers chiefly employed, have been
mere babes in age and standing ; and some of them not so
high in reputation among their brethren as many others;
and God has suffered their infirmities to appear in the sight
of others, so as much to displease them ; and at the same time
it has pleased God greatly to succeed them, while he has
not so succeeded others who are generally reputed vastly
their superiors. Yea, there is reason to think that it has
pleased God to make use of the infirmities of some, particularly
their imprudent zeal, and censorious spirit, to chastise the
deadncss, negligence, earthly-mindedness, and vanity, found
among ministers in the late times of declension and deadness,
wherein wise virgins and foolish, ministers and people, have
sunk into a deep sleep. These things in ministers of the
gospel, that go forth as the ambassadors of Christ, and have
the care of immortal souls, are extremely abominable to
God ; vastly more hateful in his sight than all the im-
prudence and intemperate heats, vvildness and distraction
(as some call it) of these zealous preachers. A supine care-
lessness, and a vain, carnal, worldly spirit in a minister
of the gospel, is the worst madness and distraction in the sight
VOL. I'-'. 1 I
82 THOUGHTS ON THE UEVIVAli, i'AKT I.
of God. God may also make use at this day of the unchristian
censoriousness of some preachers, the more to humble and
purify some of his own children and true servants that have
been wrongfully censured, to lit them for more eminent service
and future honour.
SECT. li.
Wc should judge by the Rule of Scripture.
Another foundation-error of those who do not acknow-
ledge the divinity of this work is, not taking the holy scriptures
as whole, and in itself a sufficient rule to judge of such things
by. They who have one certain consistent rule to judge by,
are like to come to some clear determination ; but they who
have half a dozen different rules, instead of justly and clearly
determining, do but perplex and darken themselves and others.
They who would learn the true measure of any thing, and will
have many different measures to try it by, have a task that
they will not accomplish. Those of whom I am speaking
will indeed make some use of scripture, so far as they think it
serves their turn, but do not make use of it alone as a rule
sufficient by itself, but make as much and a great deal more
use of other things, diverse and wide from it, by which to
judge of this work. For,
I. Some make Philosophy, instead of the holy scriptures,
their rule of judging of this work ; particularly the philoso-
phical notions they entertain of the nature of the soul, its
faculties and aifections. Some are ready to say, " There is
but httle sober solid religion in this work ; it is little else but
flash and noise. Religion now all runs out into transports and
high flights of the passions and affections." In their philosophy,
the affections of the soul are something diverse from the will,
and not appertaining to the noblest part of the soul. They are
ranked among the meanest principles that belong to men as
partaking of animal nature, and what he has in common with
the brute creation, rather than any thing whereby he is con-
formed to angels and pure spirits. And though they acknow-
ledge that a good use may be made of the affections in religion,
yet they suppose that the substantial part of religion does not
consist in them, but that they are something adventitious and
accidental in Christianity.
But these gentlemen, I cannot but think, labour under
great mistakes, both in their philosophy and divinity. It is
true, distinction must be made in the affections or passions.
There is a great deal of difference in high and raised affections.
ECT. H. We should judge of it by ticripture only. >i'^>
which must be distinguished by the skill of the observer. Some
are much more solid thau others. There are many exercises
of the affections that are very flashy, and httle to be depended
on ; and oftentimes a great deal appertains to them, or rather
is the effect of them, tiiat has its seat in animal nature, and is
very much owing to the constitution and frame of the body ;
and that which sometimes more especially obtains the name of
passion, is nothing solid or substantial. But it is false philo-
sophy to suppose this to be the case with all exercises of
affection in the soul, or with all great and high affections ; and
false divinity to suppose that religious affections do not ap{>er-
tain to the substance and essence of Christianity. On the con-
trary, it seems to me that the very life and soul of all true reli-
gion consists in them.
I humbly conceive that the aflections of the soul are not
properly distinguished from the will, as though there were two
faculties. All acts of the affections are in some sense acts of
the will, and all the acts of the will are acts of the affections.
All exercises of the will are, in some degree or other, exercises
of the soul's appetition or aversion ; or, which is the same thing,
of its love or hatred. The soul wills one thing rather than an-
other, or chooses one thing rather than another, no otherwise
than as it loves one thing more than another ; but love and
hatred are affections of the soul. Therefore all acts of the will
are truly acts of the affections ; though the exercises of the will
do not obtain the name of passions, unless the will, either in its
aversion or opposition, be exercised in a high degree, or in a
vigorous and lively manner. All will allow that true virtue or
holiness has its seat chiefly in the heart, rather than in the head.
It therefore follows from what has been said already, that it con-
sists chiefly in holy aflections. The things of religion take place
in men's hearts, no further than they are aflected with them.
The informing of the understanding is all vain, any farther than
it affects the heart, or, which is the same thing, has influence on
the affections.
Those gentlemen who make light of these raised aflections
in religion, will doubtless aflov/ that true religion and holines.?,
as it has its seat in the heart, is capable of very high d^rees.
and high exercises in the soul. For instance : they will pro-
bably allow that the holiness of the heart or will is capable of
being raised to a hundred times as great a degree of strength
as it is in the most eminent saint on cartli, or to be exerted in
a hundred times so vigorous exercises of the heart ; and
yet be true religion or holiness still. Now therefore I will ask
them, by what name they will call these high and vigorous
exercises of the will or heart ? Are they not" high affections?
What can they consist in, but in high acts of love; strong and
vigorous exercises of benevolence and complacence ; high,
exalting, and admiring thoughts of God and his perfections ;
5^ illOLGHTS ON THE HEVIVAL. I'AllT N
g^trong desires after God, &:c. ? And now, wliat arc we
come to but high and raised affections? yea, those very
affections that before they objected against, as wortiiy of httle
regard ?
All will allow that there is nothing but solid religion in
heaven ; but there, holiness is raised to an exceeding great
height, to strong, high, exalted exercises of heart. Now, what
other strong and high exercises of the heart, or of holiness as
it has its seat in their hearts, can we devise for them, but holy
affections, high degrees of actings of love to God, rejoicing in
God, admiration of God, &,c.? Therefore these things m the
saints and angels in heaven are not to be despised and cashiered
by the name of great heats and transports of the passions.
And it will doubtless be yet further allowed, that the more
eminent the saints are on earth, the stronger their grace, and
the higher its exercises are, the more they are like the saints in
heaven, i. e. (by what has been just now observed) the more
they have of high or raised affections in religion.
Though there are false affections in religion, and in some
respects raised high : yet undoubtedly there are also true, holy
and solid affections ; and the higher these are raised the better.
And when they are raised to an exceeding great height, they
are not to be suspected merely because of their degree, but on
the contrary to be esteemed. Charity, or divine love, is in
scripture represented as the sum of all the religion of the
heart ; but this is only a holy affection. And therefore, in pro-
portion as this is firmly fixed in the soul, and raised to a great
height, the more eminent a person is in holiness. Divine love
or charity is represented as the sum of all the religion of
heaven, and that wherein mainly the religion of the church in
its more perfect state on earth shall consist, when knowledge,
and tongues, and prophesyings shall cease ; and therefore the
higher this holy affection is raised in the church of God, or in
a gracious soul, the more excellent and perfect is the state of
the church, or a particular soul.
If we take the scriptures for our rule, then the greater and
higher our exercises of love to God, delight and complacency
in him, desires and longings after him, delight in his children,
love to mankind, brokenness of heart, abhorrence of sin, and
self-abhorrence for it ; the more we have of the peace of God
which passeth all understanding, and joy in the Holy Ghost,
unspeakable and full of glory : the higher our admiring thoughts
of God, exulting and glorying in him ; so much the higher is
Christ's religion, or that virtue which he and his apostles taught,
raised in the soul.
It is a stunjbling to some, that religious affections should
seem to be so powerful, or that they should be so violent (as
they express it) in some persons. They are therefore ready to
ck>\ibt whether it can be the Spirit of God ; or whether this
SfjcT. ir. We should jnclgc of it btj Scripture only. «'>'
vehemence be not rather a sign of the operation of an evil
spirit. But why should such a doubt arise ? What is repre-
sented in scripture as more powerful in its eflects tiian the
Spirit of God ? which is therefore called " the power of the
Highest," I.uke i. 35. and its saving effect in the soul is called
" the power of godliness." So we read of the " demonstra-
tion of the Spirit and of power," 1 Cor, ii. 4. And it is said to
operate in the minds of men with the " exceeding greatness of
divine power," and "according to the woricing of God's mighty
power," Eph. i. 19. So we read of " the effectual working of his
power," Eph. hi. 7. " the power that worketh in Christians, v. 20.
the " glorious power" of God in the operations of the Spirit,
Col. i. 11. and "the work of faith," wrought" with power,"
2 Thess. i. 11. In 2 Tim. i. 7. the Spirit of God is calkd "the
spirit of power, and of love, and of a sound mind." So
the Spirit is represented by a mighty wind, and by fire, things
most powerful in their operation.
II. Many are guilty of not taking the holy scriptures as a
sufficient and whole rule, whereby to judge of this work. —
They judge by those things which the scripture does not give
as any signs or marks whereby to judge one way or the other,
viz. the effects that religious exercises and affections of mind
have upon the body. Scripture rules respect the state of the
mind, moral conduct, and voluntary behaviour ; and not the
physical state of the body. The design of the scripture is to
teach us divinity, and not physic and anatomy. Ministers
are made the watchmen of men's souls, and not their bodies ;
and therefore the great rule which God has committed into
their hands, is to make them divines, and not physicians. —
Christ knew what instructions and rules his church would
stand in need of, better than we do : and, if he had seen
it needful in order to the church's safety, he doubtless would
have given to ministers rules for judging of bodily effects. —
He would have told them how the pulse should beat under
such and such religious exercises of mind ; when men should
look pale, and when they should shed tears ; when they should
tremble, and whether or no they should ever be faint or
cry out ; or whether the body should ever be put into convul-
sions. He probably would have put some book into their
hands, that should have tended to make them excellent
anatomists and physicians. But he has not done it, because
he did not see it to be needful. — He judged, that if ministers
thoroughly did their duty as watchmen and overseers of the
state and frame of men's souls, and of their voluntary con-
duct, according to the rules he had given, his church would
be well provided for as to its safety in these matters. And
therefore tbose ministers of Christ, and overseers of souls, who
8U THOUGHTS OX THE REVIVAL. PART I,
are full of concern about the involuntary motions of (he fluids
and solids of men's bodies, and who from thence are full of
doubts and suspicions of the cause — when nothing appears
but that the slate and frame of their minds and their voluntary
behaviour is good, and agreeable to God's word — go out of
the place that Christ has set them in, and leave their proper
business, as much as if they should undertake to tell who are
under the influence of the Spirit by their looks or their gait,
I cannot see which way we are in danger, or how the devil is
like to get any notable advantage against us, if we do but
thoroughly do our duty with respect to those two things, viz. the
state of persons' minds, and their njoral conduct ^ seeing to it
that they be maintained in an agreeableness to the rules that
Christ has given us. If things are but kept right in these re-
spects, our fears and suspicions arising from extraordinary
bodily effects seem wholly groundless.
The most specious thing alleged against these extra-
ordinary effects on the body, is, That the body is impaired,
and that it is hard to think that God, in the merciful influences
of his Spirit on men, would wound their bodies and impair
their health. But if it were in multiplied instances (which
I do not suppose it is) that persons received a lasting wound to
their health by extraordinary religious impressions made upon
their minds, yet it is too much for us to determine that God
shall never bring an outward calamity, in bestowing a vastly
greater spiritual and eternal good. Jacob in doing his duty
in wrestling with God for the blessing, and even at the same
time that he received the blessing from God, suffered a great
outward calamity from his hand. God gave him the
blessing, but sent him away halting on his thigh, and he
went lame all his life after. And yet this is not mentioned
as if it were any diminution of the great mercy of God to
him, when God blessed him and he received his name Israel,
because as a prince he had power with God, and had pre-
vailed.
But, say some. The operations of the Spirit of God arc
of a benign nature ; nothing is of a more kind influence
on human nature than the merciful breathings of God's own
Spirit. But it has been generally supposed and allowed
in the church of God, till now, that there is such a thing
as being sick of love to Christ, or having the bodily
strength weakened by strong and vigorous exercises of
love to him. And hovv'ever kind to human nature the in-
fluences of the Spirit of God are, yet nobody doubts but that
divine and eternal things, as they may be discovered, would
overpower the nature of man in its present weak state ; and
that therefore the body, in its present weakness, is not fitted
►Sect. 11. We should judge of it hij Scripture only. 87
lor the views and pleasures, and employments of heaven.
Were God to discover but a little of that which is seen by
saints and angels in heaven, our frail natures would sink under
it. Let us rationally consider what we profess to believe
of the infinite greatness of divine wrath, divine glory, the
divine infinite love and grace in Jesus Christ, and the infinite
importance of eternal things ; and then hov»^ reasonable it is to
suppose, that if God a little withdraw the veil, to let light into
the soul — and give a view of the great things of another
world in their transcendent and infinite greatness — that human
nature, which is as the grass, a shaking leaf, a weak withering
flower, should totter under such a discoveiy ? Such a bubble
is too weak to bear a weight so vast. Alas ! what is man that
he should support himself under a view of the awful wrath or
infinite glory and love of JEHOVAH ! No wonder therefore
that it is said, "No man can see me and live ;" and, "Flesh
and blood cannot inherit the kingdom of God." That exter-
nal glory and majesty of Christ which Daniel savv^, when
" there remained no strength in him, and his comeliness was
turned in him into corruption,'' Dan. x. 6 — 8, and which the
apostle John saw, when he fell at his feet as dead ; was but a
shadow of that spiritual majesty of Christ which will be
manifested in the souls of the saints in another world, and
which is sometimes, in a degree, manifested to the soul in this
world. And if beholding the image of this glory did so over-
power human nature, is it unreasonable to suppose that a sight
of the spiritual glory itself should have as powerful an effect?
The prophet Habakkuk, speaking of the avv'ful manifesta-
tions God made of his majesty and wrath, at the Red Sea.
and in the Avilderness, and at mount Sinai, where he gave
the law ; and of the merciful influence, and strong impression
God caused it to have upon him, to the end that he might be
saved from that wrath, and rest in the day of trouble ; says,
Hab. iii. IG. " When I heard, my belly trembled, my lips
quivered at the voice, rottenness entered into my bones, I
trembled in myself, that I might rest in the day of trouble.'"
This is an effect similar to what the discovery of the same ma-
jesty and wrath has had upon many in these days ; and to the
same purposes, viz. to give them rest in the day of trouble, and
save them from that wrath. The Psalmist also speaks of such
an eftect as I have often seen on persons under religious affec-
tions of late, Psal. cxix. 131.
God is pleased sometimes, in dealing forth spiritual
blessings to his people, in some respects to exceed the capacity
of the vessel in its present scantiness ; so that he not only fills it,
but makes their cup to run over ; (^Psal. xxiii. 5.) and pours out
a blessing, sometimes in such a manner and measure that
there is not room enough to receive it. (Mai. iii. 10.) H<^
88 riiOUGHTS OM THE KEVIVAL. I'ART I.
gives them riches more than the)- can carry away ; as he did to
Jehoshaphat and his people in a time of great favom-, by the
word of his prophet Jahaziel in answer to earnest prayer, when
the people blessed the Lord in the valley of Berachah,2 Chron.
XX. ^5, 26. It has been with the disciples of Christ, for a long-
season, a time of great emptiness on spiritual accounts. They
have gone hungry, and have been toiling in vain, during a dark
night with the church of God ; as it was with the disciples of
old, when they had toiled all night for something to eat, and
caught nothing, Luke v. 5, and John xxi. 3. But now, the
morning being come, Jesus appears to his disciples, and takes
a compassionate notice of their wants, and says to them, "Chil-
dren, have ye any meat V and gives some of them such abun-
dance of food, that they are not able to draw their net; yea,
so that their net breaks, and their vessel is overloaded, and be-
gins to sink ; as it was with the disciples of old, Luke v. 6, 7.
and John xxi. 6.
We cannot determine that God never shall give any
person so much of a discovery of himself, not only as to weaken
their bodies, but to take away their lives. It is supposed by
very learned and judicious divines, that Moses's life was taken
away after this manner ; and this has also been supposed to be
the case with some other saints. Yea, I do not see any solid
sure grounds any have to determine, that God shall never
make such strong impressions on the mind by his Spirit, that
shall be an occasion of so impairing the frame of the body, that
persons shall be deprived of the use of reason. As I said
before, it is too much for us to determine, that God will not
bring an outward calamity in bestov/ing spiritual and eternal
blessings ; so it is too much for us to determine how great an
outward calamity he will bring. If God gives a great increase
of discoveries of himself, and of love to him, the benefit is infi-
nitely greater than the calamity, though the life should pre-
sently after be taken away ; yea, though the soul should lie for
years in a deep sleep, and then be taken to heaven ; or, which
is much the same thing, if it be deprived of the use of its
faculties, and be as inactive and unserviceable, as if ii lay in a
deep sleep for some years, and then should pass into glor)'.
We cannot determine how great a calamity distraction is, con-
sidered with all its consequences; and all that might have been
consequent if the distraction had not happened ; nor indeed
whether, thus considered, it be any calamity at all, or
whether it be not a mercy, by preventing some great sin, &.c.
It is a great fault in us to limit a sovereign all-wise God, whose
judgments are a great deep, and his ways past finding out,
where he has not limited himself, and in things concerning
which he has not told us what his way shall be. It is remark-
able, considering- in what multitudes of instances, and to how
Sect. ir. IVe should judge of it by Scripture only. Si*
great a degree, the frame of the body has been overpowered of
late, that persons' hves have notwithstanding been preserved.
The instances of those who have been deprived of reason, have
been very few, and those, perhaps all of them, persons under
the peculiar disadvantage of a weak, vaporous habit of body.
A merciful and careful divine hand is very manifest in it, that
the ship, though in so many instances it has begun to sink, yet
has been upheld, and has not totally sunk. The instances of
such as have been deprived of reason are so few, that certainly
there are not enough to cause alarm, as though this work was
like to be of baneful influence : unless we are disposed to
gather up all that we can to darken it, and set it forth in fright-
ful colours.
There is one particular kind of exercise by which many
have been overpowered, that has been especially stumbling to
some ; and that is, their deep distress for the souls of others.
I am sorry that any put us to the trouble of defending such a
thing as this. It seems like mere trifling in so plain a case,
to enter into a particular debate, in order to determine whether
there be any thing in the greatness and importance in the case
that will bear a proportion to the greatness of the concern
manifested. Men may be allowed, from no higher a principle,
than common humanity, to be very deeply concerned, and
greatly exercised in mind, at seeing others in great danger of,
or being burnt up in a house on fire. And it will be allowed
to be equally reasonable, if they saw them in danger of
a calamity ten times greater, to be still much more concerned :
and so much more still, if the calamity was still vastly greater.
Why then should it be thought unreasonable, and looked on
with a suspicious eye, as if it must come from some bad cause,
when persons are extremely concerned at seeing others in a
very great danger of suflTering the fierceness and wrath of
Almighty God to all eternity ? Besides, it will doubtless be
allowed that those who have great degrees of the Spirit of
God, which is a spirit of love, may well be supposed to have
vastly more love and compassion to their fellow-creatures,
than those who are influenced only by common humanity.
Why should it be thought strange that those who are full of
the Spirit of Christ, should be proportionably, in their love to
souls, like to Christ? He had so strong a love and concern for
them, as to be willing to drink the dregs of the cup of God's
fury •, and, at the same time that he offered up his blood for
souls, he offered up also, as their high priest, strong crying and
tears, with an extreme agony, wherein the soul of Christ was as
it were in travail for the souls of the elect : and therefore, in
saving them, he is said to see of the travail of his soul. As
such a spirit of love and concern for souls was the spirit of
Christ, so it is that of the church. Therefore the church, in
^-OL. IV. 19
9U THOUGHTS ON THE REVIVAL. VART I.
desiring and seeking that Christ might be brought forth in the
souls of men, is represented, Rev. xii. as " a woman crying,
travaihng in birth, and pained to be deUvered." The spirit of
those who have been in distress for the souls of others, so far as
I can discern, seems not to be different from that of the apostle,
who travailed for souls, and was ready to " wish himself accursed
from Christ," for others ; and that of the Psalmist, Psal. cxix. 53.
" Horror hath taken hold upon me, because of the wicked that
forsake thy law." And ver. 136. " Rivers of water run down
mine eyes, because they keep not thy law." And that of the
prophet Jeremiah. Jer. iv. 19. " My bowels ! my bowels ! I am
pained at my very heart ! my heart maketh a noise in me ! I
cannot hold my peace ! because thou hast heard, O my soul,
the sound of the trumpet, the alarm of war !" And so chap, ix,
1. and xiii. 17. xiv. 17. and Isai. xvii. 4. We read of Mordecai,
nvhen he saw his people in danger of being destroyed with a
temporal destruction, Esth iv. 1. that "he rent his clothes, and
put on sackcloth with ashes, and went out in the midst of the
city, and cried with a loud and bitter cry." And why then should
persons be thought to be distracted, when they cannot forbear
crying out, at the consideration of the misery of those who arc
going to eternal destruction.
III. Another thing that some make their rule to judge of
this work by, instead of the holy scriptures, is history^ or former
observation. Herein they err two ways :
First, If there be any thing extraordinary in the circum-
stances of this work, which was not observed in former times,
theirs is a rule to reject this work which God has not given
them, and they limit God, where he has not limited himself.
And this is especially unreasonable in this case ; For whosoever
has well weighed the wonderful and mysterious methods of
divine wisdom in carrying on the work of the new creation — or
in the progress of the work of redemption, from the first
promise of the seed of the woman to this time — may easily
observe that it has all along been God's manner to open new
scenes, and to bring forth to view things new and wonderful —
such as eye had not seen, nor ear heard, nor entered into the
heart of man or angels — to the astonishment of heaven and
earth, not only in the revelations he makes of his mind and
vvill, but also into the works of his hands. As the old creation
was carried on through six days, and appeared all complete,
settled in a state of rest on the seventh ; so the new creation,
which is immensely the greatest and most glorious work, is
carried on in a gradual progress, from the fall of man to the
consummation of all things. And as in the progress of the old
creation, there were still new things accomplished ; new wonders
every day in the siffht of the angels, the spectators of that
Sect. ii. We should judge of it hij Scripture only. *.)l
work — while those morning-stars sang together, new scenes
were opened, till the whole was finished — so it is in the
progress of the new creation. So that, that promise, Isa.
Ixiv. 4. "For since the beginning of the world, men have not
heard, nor perceived by the ear, neither hath the eye seen,
O God, beside thee, what he hath prepared for him that waiteth
for him ;" though it had a glorious fulfilment in the days of
Christ and his apostles, as the words are applied, 1 Cor. ii. 9.
yet it always remains to be fulfilled, in things that are yet
behind, till the new creation is finished, as Christ's delivering
up the kingdom to the Father. And we live in those latter
days, wherein we may be especially warranted to expect
that things will be accomplished, concerning which it will
be said, " Who hath heard such a thing ? who hath seen such
things V
Besides, those things in this work, which have been chiefly
complained of as new, are not so new as has been generally
imagined. Though they have been much more frequent
lately, in proportion to the uncommon degree, extent, and
swiftness, and other extraordinary circumstances of the work,
yet they are not new in their kind ; but are of the same nature
as have been found, and well approved of, in the church of
God before, from time to time. We have a remarkable instance
m Mr Bolton, that noted minister of the church of England,
who after being awakened by the preaching of the famous Mr.
Perkins, minister of Christ in the university of Cambridge, was
the subject of such terrors as threw him to the ground, and caus-
ed him to roar with anguish. The pangs of the new birth in
him were such, that he lay pale and without sense, like one dead;
as we have an account in the Fulfilment of the Scripture, the
5th edition, p. 103, 104. We have an account in the same
page of another, whose comforts under the sun-shine of God's
presence were so great that he could not forbear crying out
in a transport, and expressing in exclamations, the great sense
he had of forgiving mercy and his assurance of God's love.
And we have a remarkable instance, in the life of Mr.
George Trosse written by himself, (who, of a notoriously vicious
profligate liver, became an eminent saint and minister of the
gospel,) of terrors occasioned by awakenings of conscience, so
overpowering the body, as to deprive him, for some time, of
the use of reason.
Yea, such extraordinary external effects of inward impres-
sions have not been found merely in here and there a single
person, but there have been times wherein many have been thus
affected, in some particular parts of the church of God ;
and such effects have appeared in congregations, in many
at once. So it was in the year 1625, in the west of Scotland,
on a time of great out-pouring of the Spirit of God. It
92 THOUGHTS or. THE REVIVAL. PART I.
was then a frequent thing for many to be so extraordinarily
seized with terror in hearing the word, by the Spirit of
God convincing them of sin, that they fell down and were
carried out of the church, and they afterwards proved most
solid and lively Christians ; as the author of the Fulfilling
of the Scripture informs us, p. 185. The same author in the
preceding page informs us of many in France that were so won-
derfully affected with the preaching of the gospel, in the time
of those famous divines Farel and Viret, that for a time they
could not follow their secular business : And, p. 166, of many
in Ireland, in a time of great out-pouring of the Spirit there, in
the year 1628, that were so filled with divine comforts, and a
sense of God, that they made but little use of either meat,
drink or sleep : and professed that they did not feel the need
thereof The same author gives a similar account of Mrs.
Katharine Brettergh, of Lancashire, in England : (p. 391, 392.)
After great distress, which very much affected her body, God
did so break in upon her mind with light and discoveries of
himself, that she was forced to burst out crying, " O the joys,
the joys, the joys that I feel m my soul ! O they be wonderful,
they be wonderful ! The place where I now am is sweet and
pleasant ! How comfortable is the sweetness I feel, that delights
my soul ! The taste is precious ; do you not feel it ? Oh, so
sweet as it is!" And at other times, " O my sweet Saviour,
shall I be one with thee, as thou art one with the Father ? And
dost thou so love me that am but dust, to make me partaker of
glory with Christ ? O how wonderful is thy love ! And oh
that my tongue and heart were able to sound forth thy praises
as I ought !" At another time she burst forth thus : " Yea, Lord,
I feel thy mercy, and I am assured of thy love ! And so certain
am I thereof, as thou art that God of truth, even so certainly do
I know myself to be thine, O Lord my God ; and this my
soul knoweth right well !" Which last words she again
cioubled. To a grave minister, one Mr. Harrison, then with
her, she said, '• My soul hath been compassed with the
terrors of death, the sorrows of hell were upon me, and a
wilderness of woe was in me ; but blessed, blessed, blessed
be the Lord my God ! he hath brought me to a place of
rest, even to the sweet running waters of life. The way I
now go in is a sweet and easy way, strewed with flowers ; he
hath brought me into a place more sweet than the garden of
Eden ; O the joy, the joy, the delights and joy that I feel ! O
how wonderful !''
Great outcries under awakenings were more frequently
heard of in former times in the country than they have been
of late, as some aged persons now living do testily : par-
ticularly I think fit here to insert a testimony of my honoured
father, of what he remembers formerly to have heard-
kSect. ii. Weshould judge of it hy Scripture only. 9ii
" I well remember that one Mr. Alexander Allen, a Scots gentle-
man of good credit, that dwelt formerly in this town, shewed
me a letter that came from Scotland, that gave an account of a
sermon preached in the city of Edinburgh (as I remember) in
the time of the sitting of the general assembly of divines in
that kingdom, that so affected the people, that there was a
great and loud cry made throughout the assembly. I have
also been credibly informed, and how often I cannot now say,
that it was a common thing, when the famous Mr. John Rogers
of Dedham, in England, was preaching, for some of his hear-
ers to cry out : and, by what I have heard, 1 conclude that it
was usual for many that heard that very awakening and
rousing preacher of God's word, to make a great cry in the
congregation.
(Signed) " Timothy Edwards."
" Windsor, May 5, 1742/'
Mr. Flavel gives a remarkable instance of a man whom
he knew, that was wonderfully overcome with divine comforts ;
which it is supposed he knew, as the apostle Paul knew the
man that was caught up to the third heaven. He relates, that
"As the person was travelhng alone, with his th-iughts
closely fixed on the great and astonishing things of another
world, his thoughts began to swell higher and higher, like the
water in Ezekiel's vision, till at last they became an overflowing-
flood. Such was the intenseness of his mind, such the ravish-
ing tastes of heavenly joys, and such his full assurance of his
interest therein, that he utterly lost all sight and sense of this
world, and the concernments thereof; and for some hours
knew not where he was, nor what he was about ; but having
lost a great quantity of blood at the nose, he found himself so
faint, that it brought him a little more to himself And after
he had washed himself at a spring, and drank of the water for
his refreshment, he continued to the end of his journey, which
was thirty miles ; and all this while was scarce sensible : and
says, he had several trances of considerable continuance. The
same blessed frame was preserved all that night, and, in a
lower degree, great part of the next day. The night passed
without one wink of sleep ; and yet he declares he never had
a sweeter nighfs rest in all hi^ lift\ Still, " adds the story," the
joy of the Lord overflowed him, and he seemed to be an
inhabitant of another world. And he used for many years
after to call that day one of the days of heaven ; and pro-
fessed that he understood more of the life of heaven by it than
by all the books he ever read, or discourses he ever entertained
about it."
There have been instances before now, of persons crying
out in transports of divine jov in New England. We have an
94 THOUGHTS ON THE RKVIVAL. PART £
instance in Capt. Clap's memoirs, (published by the Rev. Mr.
Prince,) not of a silly woman or child, but a man of solid under-
standing, that, in a high transport of spiritual joy, was made to
cry out aloud on his bed. His words, p. 9. are, " God's holy
Spirit did witness (I do believe) together with my spirit, that
I was a child of God; and did fill my heart and soul with such
full assurance that Christ was mine, that it did so transport me,
as to make me cry out upon my bed, with a loud voice, He is
come, he is come !"
There has, before now, been both crying out and falling,
even in this town, under awakenings of conscience, and in the
pangs of the new birth ; and also in one of the neighbouring
towns, more than seven years ago, a great number together
cried out and fell down under conviction ; and in most of whom
there was an abiding good issue. And the Rev. Mr. Williams
of Deerfield gave me an account of an aged man in that town,
many years before that, who being awakened by his preaching,
cried out aloud in the congregation. There have been many
instances before now, of persons in this town fainting with
joyful discoveries made to their souls, and once several together.
And there have been several instances here of persons waxing
cold and benumbed with their hands clinched, yea, and their
bodies in convulsions, being overpowered with a strong sense
of the astonishingly great and excellent things of God and the
eternal world.
Secondly, Another way that some err in making history
and former observation their rule instead of the holy scripture,
is in comparing some external, accidental circumstances of this
work, with what has appeared sometimes in enthusiasts. They
find an agreement in some such things, and so they reject the
whole work, or at least the substance of it, concluding it to be
enthusiasm. Great use has been made to this pupose of many
things that are found amongst the Quakers ; however totally
and essentially different in its nature this work is, and the prin-
ciples upon which it is built, from the whole religion of the
Quakers. To the same purpose, some external appearances
that were found amongst the French prophets, and other enthu-
siasts in former times, have been of late trumped up withgteat
asssurance and triumph.
IV. I wold propose it to be considered, whether or no
some, instead of making the scriptures their only rule to judge
of this work, do not make their own experience the rule, and
reject such and such things as are now professed and experi-
enced, because they themselves never felt them. Are there
not many, who, chiefly on this ground, have entertained and
vented suspicions, if not peremptory condemnations, of those
■"xtreme terrors, and those great, sudden, and extraordinary
Sect. in. We should not judge of the WJiole by a Fart. 95
discoveries of the glorious perfections of God, and of the
beauty and love of Christ ? Have they not condemned such
vehement affections, such high transports of love and joy, such
pity and distress for the souls of others, and exercises of mind
that have such great effects, merely, or chiefly, because they
knew nothing about them by experience? Persons are very
ready to be suspicious of what they have not felt themselves.
It is to be feared that many good men have been guilty of this
error : which however does not make it the less unreasonable.
And perhaps there are some who upon this ground do not only
reject these extraordinary things, but all such conviction of sin,
discoveries of the glory of God, excellency of Christ, and in-
ward conviction of the truth of the gospel, by the immediate
influence of the Spirit of God, now supposed to be necessary
to salvation. — These persons who thus make their own experi-
ences their rule of judgment, instead of bowing to the wisdom
of God, and yielding to his word as an infallible rule, are guilty
of casting a great reflection upon the understanding of the Most
High.
SECT. III.
We should distinguish the Good froin the Bud, and not judge of
the Whole by a Part.
Another foundation error of those who reject this work,
is, their not duly distinguishing the good from the bad, and
very unjustly judging of the whole by a part ; and so rejecting
the work in general, or in the main substance of it, for the
sake of some accidental evil in it. They look for more in men,
because subject to the operations of a good spirit, than is justly
to be expected from them for that reason, in this imperfect
state, where so much blindness and corruption remains in the
best. When any profess to have received light and comforts
from heaven, and to have had sensible communion with God,
many are ready to expect that now they appear like angels,
and not still like poor, feeble, blind, and sinful worms of the
dust. There being so much corruption left in the hearts of
God's own children, and its prevailing, as it sometimes does,
is indeed a mysterious thing, and always was a stumbling-
block to the world ; but will not be so much wondered at by
those who are well versed in, and duly mindful of, two things,
viz. First, The word of God, which teaches the state of true
Christians in this world : and Secondly, their own hearts, at
least if they have any grace, and have experience of its con-
flicts with corruDtion. True saints are the most inexcusable.
98 IHOUGHTS ON THE REVIVAL. PART r.
in making a great difficulty of much blindness and many
sinful errors in those who profess godliness. If all our con-
duct, both open and secret, should be known, and our hearts
laid open to the world ; how should we be even ready to flee
from the light of the sun, and hide ourselves from the view of
mankind ! And what great allowances would we need that
others should make for us ? Perhaps much greater than we
are willing to make for others.
The great weakness of the greater part of mankind, in any
affair that is new and uncommon, appears in not distinguish-
ing, but either approving or condemning all in the lump.
They who highly approve of the affair in general, ^cannot bear
to have any thing at all found fault with ; and, on the other
hand, those who fasten their eyes upon some things in the
affair that are amiss, and appear very disagreeable to them, at
once reject the whole. Both which errors oftentimes arise from
the want of persons having a due acquaintance with themselves.
It is rash and unjust when we proceed thus in judging either of
a particular person, or a people. Many if they see any thing
very ill in a particular person, a minister or private professor,
will at once brand him as a hypocrite. And, if there be two
or three of a people or society that behave themselves very irre-
gularly, the whole must bear the blame ot it. And if there be
a few, though it may not be above one in a hundred, that pro-
fessed, and had a shew of being the happy partakers of what
are called the saving benefits of this work, but afterwards give
the world just grounds to suspect them, the whole work must be
rejected on this account ; and those in general, that make the
like profession, must be condemned for their sakes.
So careful are some persons lest this work should be de-
fended, that now they will hardly allow that the influences of
the Spirit of God on the heart can so much as indirectly, and
accidentally, be the occasion of the exercise of corruption, and
the commission of sin. Thus far is true, that the influence of
the Spirit of God in his saving operations will not be an occa-
sion of increasing the corruption of the heart in general ; but
on the contrary of weakening it : but yet there is nothing un-
reasonable in supposing, that, at the same time that it weakens
corruption in general, it may be an occasion of turning what is
left into a new channel. There may be more of some kinds of
the exercise of corruption than before ; as that which tends to
stop the course of a stream, if it do it not wholly, may give a
new course to so much of the water as gets by the obstacle.
The influences of the Spirit, for instance, may be an occasion of
new ways of the exercise of pride, as has been acknowledged
by orthodox divines in general. That spiritual discoveries and
comforts may, through the corruption of the heart, be anocca-
Sect. hi. We should not judge of the Whole by a Part. 97
sion of the exercise of spiritual pride, was not used to be doubt-
ed, till now it is found to be needful to maintain the war against
this work.
They who will hardly allow that a work of the Spirit of
God can be a remote occasion of any sinful behaviour or
unchristian conduct, I suppose will allow that the truly
gracious influences of the Spirit of God, yea, and a high degree
of love to God, is consistent with t'lese two things, viz. a con-
siderable degree ot remaining corruption, and also many errors
in judgment \\\ matters of religion. And this is all that need to
be allowed, in order to its being most demonstratively evident,
that a high degree of love to God may accidetitally move a per-
son to that which is very contrary to the mind and will of God.
For a high degree of love to God will strongly move a person
to do that which he believes to be agreeable to God's will ; and
therefore, if he be mistaken, and be persuaded that that is agree-
able to the vvillof God, which indeed is very contrary to it, then
his love will accidentally, but strongly, incline him to that
which is indeed very contrary to the will of God. — They who
are studied in logic have learned that the nature of the cause
is not to be judged by the nature of the effect, nor the nature
of the effect from the nature of the cause, when the cause is only
causa sine qua 7ion, or an occasional cause ; yea, that in such a
case, oftentimes the nature of the efi'ect is quite contrary to the
nature of the cause.
True disciples of Christ may have a great deal of false
zeal, such as the disciples had of old, when they would have
fire called for from heaven to come down on the Samaritans,
because they d'd not receive them. And even so eminently
holy and great and divine a saint as Moses — who conversed
with God as a man speaks with his friend, and concerning
whom God gives his testimony, that he ivas very meek above
any man upon the face of the earth — may be rash and sinful in
his zeal, when his spirit is stirred by the hard-hcartedness and
opposition of others. He may speak very unadvisedly with
his lips, and greatly offend God, and shut himself out from
the possession of the good things that God is about to accom-
plish for his church on earth; as Moses was excluded Canaan,
though he had brought the people out of Egypt, Psalm cvi.
32, 33. And men, even in those very things wherein they arc
influenced by a truly pious principle, may through error and
want of due consideration and caution, be very rash with their
zeal. It was a truly good spirit which animated that excellent
generation of Israel in Joshua's time ; (Josh, xxii.) and yet
they were rash and heady with their zeal, to gather all Israel
together to go so furiously to war with their brethren of the
two tribes and half, about their building the altar Ed, without
first inquiring into the matter, or so much as sending a ntes"
Q^ THOUGHTS OK THE REVIVAL. PARI I.
senger to be informed. So the Christians of the circumcision,
with warmth and contention, condemned Peter for receiving
Cornehus, Acts xi. This their heat and censure was unjust,
and Peter was wronged in it ; but there is every appearance in
the story, that they acted from a real zeal and concern for the
will and honour of God. So the primitive Christians, from
their zeal for and against unclean meats, censured and con-
demned one another. This was a bad effect, and yet the
apostle bears them witness, or at least expresses his charity to-
wards them, that both sides acted from a good principle, and
true respect to the Lord, Rom. xiv. 6. The zeal of the Corin-
thians with respect to the incestuous man, though the apostle
highly commends it, yet he at the same time saw they needed a
caution, lest they should carry it too far, to an undue severity, so
as to fail of Christian meekness and forgiveness, 2 Cor. ii. 6 — 11.
and chapter vii. 11, to the end. Luther, that great reformer,
had a great deal of bitterness with his zeal.
It surely cannot be wondered at by considerate persons,
when multitudes all over the land have their affections greatly
moved, that great numbers should run into many errors and
mistakes with respect to their duty, and consequently, into many
practices that are imprudent and irregular. I question whether
there be a man in New England, of the strongest reason and
greatest learning, but what would be put to it to keep mas-
ter of himself, thoroughly to weigh his words, and to consider
all the consequences of his behaviour, so as to conduct him-
self in all respects prudently, if he were so strongly impressed
w'ith a sense of divine and eternal things, and his affections so
exceedingly moved, as has been frequent of late among the com-
mon people. ■ How little do they consider human nature, who
look upon it so insuperable a stumbling block, when such mul-
titudes of all kinds of capacities, natural tempers, educations,
customs and manners of life, arc so greatly and variously affect-
ed, that imprudences and irregularities of conduct should abound !
especially in a state of things so uncommon, and Avhen the de-
gree, extent, swiftness, and power of the operation is so extra-
ordinary, and so new, that there has not been time and expe-
rience enough to give birth to rules to people's conduct, and the
writings of divines do not afford rules to direct us in such a
state of things ?
A great deal of noise and tumult, confusion and uproar,
darkness mixed v,ith light, and evil with good, is always to be
expected in the beginning of something very glorious in the
state of things in human society, or the church of God. After
nature has long been shut up in a cold dead state, when the
sun returns in the spring, there is, together with the increase of
the light and heat of the sun, very tempestuous weather, before
Sect. iir. He should not judge of the Wholeby a Part. 9!)
all is settled calm and serene, and all nature rejoices in its
bloom and beauty. It is in the new creation as it was in the
old : the Spirit of God first moved upon the face of the waters,
which was an occasion of great uproar and tumult. Things
were then gradually brought to a settled state, till at length all
stood forth in that beautiful peaceful order, when the heavens
and the earth were finished, and God saw every thing that he
had made, and behold it was very good. When God is about
to bring to pass something great and glorious in the world,
nature is in a ferment and struggle, and the world as it were
in travail. When God was about to introduce the Messiah
into the world, and a new, glorious dispensation, he shook the
heavens and the earth, and he shook all nations. There is
nothing that the church of God is in scripture more frequently
represented by than vegetables ; as a tree, a vine, corn, &;c.
which gradually bring forth their fruits, and are first green
before they are ripe. A great revival of religion is expressly
compared to this gradual production of vegetables, Isa. Ixi. 11.
'' As the earth bringeth forth her bud, and as the garden causeth
the things that are soun in it to spring forth ; so the Lord God
will cause righteousness and praise to spring forth before all the
nations." The Church is in a special manner compared to a
palm-tree, (Cant. vii. 7, 8. Exod. xv. 27. 1 Kings vi. 29. Psal.
xcii. 12.) of which it is observed, That the fruit of it, though
very sweet and good when ripe, has, while unripe, a mixture of
poison.
The weakness of human nature has always appeared in
times of great revival of religion, by a disposition to run to
extremes, and get into confusion ; and especially in these three
things, enthusiasm, superstition, and intemperate zeal. So it
appeared in the time of the reformation very remarkably, and
even in the days of the apostles. Many were exceedingly dis-
posed to lay weight on those things that were very chimerical,
giving heed to fables, (1 Tim. i. 4. and iv. 7. 2 Tim. ii. 16.
and ver. 23. and Tit. i. 14. and iii. 9.) Many, as ecclesiastical
history informs us, fell off into the most wild enthusiasm, and
extravagant notions of spirituality, and extraordinary illumi-
nation from heaven beyond others ; and many were prone to
siiperstition, will-worship and a voluntary humility, giving
heed to the commandments of men, being fond of an unprofit-
able bodily exercise, as appears by many passages in the
apostles' writings. And what a proneness then appeared
among professors to swerve from the path of duty, and the
spirit of the gospel, in the exercise of a rash indiscreet zeal,
censuring and condemning ministers and people : one saying,
I am of Paul ; another, 1 am of Apollos ; another, I am of
Cephas. — They judged one another for differences of opinion
about smaller matters, unclean meats, holy days and holy
100 'IH0UGIIT6 ON* THE UEVIVAL. I'AUT t.
places, and their different opinions and practices respecting
civil intercourse and communication with their heathen neigh-
bours. And how much did vain jangling, disputing and con-
fusion prevail, through undue heat of spirit, under the name
of a religious zeal? (1 Tim. vi. 4, 5. 2 Tim. ii. 16. and Tit.
iii. 9.) and what a task had the apostle to keep them within
bounds, aud maintain good order in the churches ? How often
do they meiition their irregularities? The prevailing of such
like disorders ^eems to have been the special occasion of writing
many of thei: epistles. The church in that great effusion of
the spirit, t.ad under strong impressions, had the care of infal-
lible guides, that watched over them day and night ; but yet,
so prone were they, through the weakness and corruption of
human nature, to get out of the way, that irregularity and
confusion arose in some churches, where there was an extraor-
dinary outpouring of the Spirit, to a very great height, even in
the apostles' life-time, and under tiieir eye. And though some
of the apostles lived long to settle the state of things, yet,
presently after their death, the christian church ran into many
superstitions and childish notions and practices, and in some
respects into a great severity in their zeaL And let any wise
person, that has not in the midst of the disputes of tiie present
day got beyond the calmness of consideration, impartially con-
sider to what lengths we may reasonably suppose many of the
primitive christi ins, in their heat of zeal, and under their extra-
ordinary impressions, would soon have gone if they had not
had inspired guides. Is it not piobabl?, that the church of
Corinth in particular ^v an increase of their irregularities and
contentions, would in a little time have been broken to pieces,
and dissolved in a state of the utmost confusion ? And yet this
would have been no evidence that there had not been a most
glorious and remarkable outpouring of the Spirit in that city.
But as for us, we have no infallible apostle to guide and direct
us, to rectify disorders, and reclaim us when we are wandering;
but every one does what is right in his own eyes ; and they
that err in judgment, and are got into a wrong path, continue
to wander, till experience of the mischievous issue convinces
them of their error.
If we look over this affair, and seriously weigh it in its
circumstances, it will appear a matter of no great difficulty to
account for the errors that have been gone into, supposing the
work in general to be from a very great outpouring of the
Spirit of God. It may easily be accounted for, that many
have run into just such errors as they have. It is known, that
some who have been great instruments to promote this work
were very young. They were newly awaked out of sleep,
and brought out of that state of darkness, insensibihty, and
spiritual death, in which they had been ever since they were
sSecx. III. We should not judge of the Whole by a Part. 101
born. A new and wonderful scene opens to them ; and they
have in view the reaHty, the vastness, the infinite importance
and nearness of spiritual and eternal things ; and at the same
time are surprised to see the world asleep about them. They
have not the advantage of age and experience, and have had
but little opportunity to study divinity, or to converse with
aged experienced Christians and divines. How natural is it
then for such to fall into many errors with respect to the state
of mankind, with which they are so surprised, and with respect
to the means and methods of their relief ? Is it any wonder,
that they have not at once leairjed how to make allowances,
and that they do not at once find out that method of dealing
with the world, which is adapted to the mysterious state and
nature of mankind ? Is it any wonder that they cannot at
once foresee the consequences of things, what evils are to be
guarded against, and what difficulties are like to arise ?
We have been long in a strange stupor ; the influences
of the Spirit of God upon the heart have been but little felt,
and the nature of them but little taught ; so that they are in
many respects new to great numbers of those who have lately
fallen under them. And is it any wonder that they who never
before had experience of the supernatural influence of the
divine Spirit upon their souls, and never were instructed in the
nature of these influences, do not so well know how to distin-
guish one extraordinary new impression from another, and so
(to themselves insensibly) run mto enthusiasm, taking every
strong impulse or impression to be divine? How natuiaJ is it
to suppose, that among the multitudes of illiterate people
who find themselves so wonderfully chunged, and brought into
such new circumstances, many should pass wrong ana very
strange judgments of both persons and things about them ? —
Now they behold them in a new light, and in their surprise
they go further from the judgment that they were wont to
make of them than they ought, and, in their great change of
sentiments, pass from one extreme to another. And why
should it be thought strange, that those who scarce ever heard
of any such thing as an outpouring of the Spirit of God
before ; or, if they did, had no notion of it; do not know how
to behave themselves in such a new and strange state of things?
And is it any wonder that they are ready to hearken to those
who have instructed them, who have been the means of deli-
vering them from such a state of death and misery as they
were in before, or have a name for being the happy instru-
ments of promoting the same work among others ? Is it un-
accountable that persons in these circumstances are ready to
receive every thing they say, and to drink down error as well as
truth from them? And why should there be all indignation.
and no compassion, towards those who are thus misled ?
lO'J THOUGHTS OF THE KEVIVAL. PAKT t.
These persons are extraordinarily affected with a new
sense and recent discovery of the greatness and excellency of
the Divine Being, the certunity and infinite importance of eter-
nal things, the preciousness of souls, and the dreadful danger
and madness of mankind, together with a great sense of God's
distinguishing kindness ;ind love to them. Is it any wonder
that now they think they must exert themselves, and do some-
thing extraordinary for the jionour of God and the good of
souls ? They know not how to sit still and forbear speaking
and acting with uncommon earnestness and vigour. And in
these circumstances, if they be not persons of more than com-
mon steadiness and discretion, or have not some person of wis-
dom to direct them, it is a wonder if tliey do not proceed without
due caution, and do things that are irregular, and that will, in
the issue, do much more hurt than good.
Censuring others is the worst disease with which this affair
has been attended. But this is indeed a time of great tempta-
tion to this sinful error. When there has been a long-con-
tinued deadness, and many are brought out of a state of nature
in so extraordinary a manner, and hlled with such uncommon
degrees of light, it is natural for such to form their notions of
a state of grace wholly from what they experience. Many of
them know no other way ; f(ir they never have been taught
much about a state of grace, the different degrees of grace,
and the degrees of darkness and corruption with which grace
is compatible, nor concerning the manner of the influencs of
the Spirit in converting a soul, and the variety of the manner
of his operations. They therefore forming their idea of a state
of grace only by their own experience, no wonder that it ap-
pears an insuperable difficulty to them to reconcile such a
state, of which they have this idea, with what they observe in
professors about them. It is indeed in itself a very great mys-
tery, that grace should be compatible with so much and such
kind of corruption as sometimes prevails in the truly godly ;
and no wonder that it especially appears so to uninstructed
new converts, who have been converted in an extraordinary
manner.
Though censoriousness is very sinful, and is most com-
monly found in hypocrites and persons of a pharisaical spirit,
yet it is not so inconsistent with true godliness as some
imagine. We have remarkable instances of it in those
holy men of whom we have an account in the book of Job. —
Not only were Job's three friends, who seem to have been
eminently holy men, guilty of it, in very unreasonably cen-
suring the best man on earth — very positively determining
that he was an unconverted man — but Job himself, who was
not only a man of true piety, but excelled all men in piety,
and particularly excelled in an humble, meek, and patient
Sect. m. We should not judge of the Whole hy a Part. 103
spirit, was guilty of bitterly censuring his three friends, as
wicked, vile hypocrites, Job xvi. 9 — 11. "He teareth me in
his wrath who hateth me, he gnasheth upon me with his teeth ;
mine enemy sharpeneth his eyvjs upon me : They have gaped
upon me with their mouth. — God hath delivered me to the
ungodly, and turned me over into the hands of the wicked." —
He is very positive that they are hypocrites, and shall be
miserably destroyed as such. Job. xvii. 2 — 4. " Are there not
mockers with me ? and doth not mine eye continue in their
provocation ? Lay down now, put me in surety with thee :
who is he that will strike hands with me ? For thou hast hid
their heart from understanding, therefore shalt thou not exalt
them." And again, ver. 8 — 10. " Upright men shall be as-
tonished at this, and the innocent shall stir up himself against
the hypocrite : The righteous also shall hold on his way, and
he that hath clean hands shall be stronger and stronger. But
as for you all, do ye return and come now, for I cannot find one
wise man (i. e. one good man) among you."
Thus, I think, the errors and irregularities that attend
this work may he accounted for, from the consideration of
the infirmity and common corruption of mankind, together
with the cncumstances of the work, though we should suppose
it to be the work of God. And it would not be a just
objection in any to say. If these powerful impressions and
great affections are from the Spirit of God, why does not
the same Spirit give strength of understanding and capacity in
proportion, to those persons who are the subjects of them ; so
that strong affections may not, through their error, drive them
to an irregular and sinful con-luct? I do not know that God
has any where obliged himself to do it. The end of the influ-
ences of God's Spirit is, to make men spiritually wise to salva-
tion, which is the most excellent wisdom; and he has also ap-
pointed means for our gaining such degrees of other knowledge
as we need, to conduct ourselves regularly, which means should
be carefully used. But the end of the influence of the Spirit
of God is not to increase men's natural capacities, nor has
God obliged himself immediately to increase civil prudence in
proportion to the degrees of spiritual light.
If we consider the errors that attend this work, not only as
from man and his infirmity, but also as from God and by
his permission and disposal, they are not strange, upon the
supposition of its being, as to the substance of it, a work of
God. If God intends this great revival of religion to be
the dawning of a happy state of his church on earth, it may be
an instance of the divine wisdom, in the beginning of it, to suf-
fer so many irregularities and errors in conduct, to which he
knew men in their present weak state were most exposed, un-
der great religious affections, and when animated with grca*
i04 THOUGHTS ON THE REVIVAL. PART I.
zeal. For it is very likely to be of excellent benefit to his
church, in the continuance and progress of the work after-
wards. Their experience, in the first setting out, of the mis-
chievous consequences of these errors, and smarting for them
in the beginning, may be a happy detence to them afterwards,
for many generations, from these errors, wiiich otherwise they
might continually be exposed to. As when David and all
Israel went about to bring back the ark into the midst of the
land, after it had been long absent, first in the land of the
Philistines, and then in Kirjath-jearim, in the utmost borders of
the land ; they at first sought not the Lord after the due order,
and they smarted for their error. But this put them upon study-
ing the law, and more thoroughly acquainting themselves with
the mind and will of God, and seeking and serving him with
greater circumspection. The consequence was glorious, viz.
their seeking God in such a manner as was accepted of him.
The ark of God ascended into the heights of Zion with great and
extraordinary rejoicings of the king and all the people, without
any frown or rebuke from God intermixed ; and God dwelt
thenceforward in the midst of the people for those glorious
purposes expressed in the 68th Psalm.
It is very analogous to the manner of God's dealing with
his people, to permit a great deal of error, and suffer the in-
firmity of his people to appear, in the beginning of a glorious
work of his grace, for their felicity, to teach them what they
are, to humble them, and fit them for that glorious prosperity
to which he is about to advance them, and the more to secure
to himself the honour of such a glorious work. For, by man's
exceeding weakness appearing in the beginning of it, it is evi-
dent that God does not lay the foundation of it in man's
strength or wisdom. And as we need not wonder at the errors
that attend this work, if we look at the hand of men who are
guilty of them, and the hand of God in permitting them ; so
neither shall we see cause to wonder if we consider them with
regard to the hand that Satan has in them. For, as the work
is much greater than any other that ever has been in New-Eng-
land ; so, no wonder that the devil is more alarmed and en-
raged, that he exerts himself more vigorously against it, and
more powerfully endeavours to tempt and mislead the subjects
and promoters of it.
Sect. i\ . The Nature of the Work in general. 105
SECT. IV.
The Nature of the Work in general.
Whatever imprudences there have been, and whatevei*
.sinful irregularities ; whatever vehemence of the passions, and
heats of the imagination, transports and ecstacies ; whatever
error in judgment, and indiscreet zeal ; and whatever outcries,
faintings, and agitations of body ; yet, it is manifest and
notorious, that there has been of late a very uncommon influ-
ence upon the minds of a very great part of the inhabitants of
New-England, attended with the best effects. There has
been a great increase of seriousness, and sober consideration
of eternal things ; a disposition to hearken to what is said of
such things, with attention and affection ; a disposition to treat
matters of religion with solemnity, and as of great import-
ance ; to make these things the subject of conversation ; to
hear the word of God preached, and to take all opportunities
in order to it ; to attend on the public worship of God, and all
external duties of religion, in a more solemn and decent man-
ner ; so that there is a remarkable and general alteration in the
face of New-England in these respects. Multitudes in all parts
of the land, of vain, thoughtless, regardless persons, are quite
changed, and become serious and considerate. There is a
vast increase of concern for the salvation of the precious soul,
and of that inquiry, " What shall I do to be saved ?" The
hearts of multitudes have been greatly taken off from the
things of the world, its profit , pleasures, and honours. Mul=
titudes in all parts have had their consciences awakened, and
have been made sensible of the pernicious nature and conse-
quences of sin, and what a dreadful thing it is to be under
guilt and the displeasure of God, and to live without peace
and reconciliation with him. They have also been awakened
to a sense of the shortness and uncertainty of life, and the re-
ality of another world and future judgment, and of the
necessity of an interest in Christ. They are more afraid of
sin, more careful and inquisitive that they may know what is
contrary to the mind and will of God, that they may avoid it,
and what he requires of them, that they may do it, more care-
ful to guard against temptations, more watchful over their own
hearts, earnestly desirous of knowing, and of being diligent
in the use of the means that God has appointed in his word,
in order to salvation. Many very stupid, senseless sinners, and
perjjons of a vain mind, have been greatly awakened.
There is a strange alteration almost al! c^r^r Ne^y-Eng!aU{5
VM,. IV. 14
lOti lUOUGHTS ON THE REVIVAL. PART I,
amongst young people : by a powerful invisible influence on
their minds, they have been brought to forsake, in a general
way, as it were at once, those things of which they were ex-
tremely fond, and in which they seemed to place the happiness
of their lives, and which nothing bef(jre could induce them to
forsake; as their frolicking, vain company-keeping, night-
walking, their mirth and jollity, their impure language, and
lewd songs. In vain did ministers preach against those things
before, in vain were laws made to restrain them, and in vain
was all the vigilance of magistrates and civil officers ; but now
they have almost every where dropt them as it were of them-
selves. And there is great alteration amongst old and young
as to drinking, tavern-haunting, profane speaking, and extra-
vagance in apparel. Many notoriously vicious persons have
been reformed, and become externally quite new creatures. —
Some that are wealthy, and of a fashionable gay education ;
some great beaux and fine ladies, that seemed to have their
minds swallowed up with nothing but the vain shews and plea-
sures of the world, have been wonderfully altered, have relin-
quished these vanities, and are become serious, mortified, and
humble in their conversation. It is astonishing to see the
alteration there is in some towns, where before there was but
little appearance of religion, or any thing but vice and vanity.
And now they are transformed into another sort of people ;
their former vain, worldly, and vicious conversation and dis-
positions seem to be forsaken, and they are, as it were, gone
over to a new world. Their thoughts, their talk, and their
concern, affections and inquiries, are now about the favour of
God, an interest in Christ, a renewed sanctified heart, and a
spiritual blessedness, acceptance, and happiness in a future
world.
Now, through the greater part of A^ew-England, the lioly
Bible is in much greater esteem and use than before. The
great things contained in it are much more regarded, as
things of the greatest consequence, and are much more the
subjects of meditation and conversation ; and other books of
piety that have long been of established reputation, as the
most excellent and most tending to promote true godliness,
have been abundantly more in use. The Lord's day is more
religiously and strictly observed. And much has been lately
done at making up diflerences, confessing faults one to
another, and making restitution: probably more within two
years, than was done in thirty years before. It has been
undoubtedly so in many places. And surprising has been the
power of this spirit in many instances, to destroy old grudges,
to make up long continued breaches, and to bring those who
seemed to be in a confirmed irreconcilable alienation, to
'^fSbracft each oth^r in a sincere and entire amitv. Great
Sect/iv. The Nature cf the Work in generaL lOT
numbers under this influence have been brought to a deep
sense of their own sinfulness and vileness ; the sinfulness of their
lives, the heinousness of their disregard of the authority of the
great God, and of their living in contempt of a Saviour. They
have lamented their former negligence of their souls, and their
neglecting and losin<i precious time. The sins of their life
have been extraordinarily set before them ; and they have had
a great sense of their hardness of heart, then* enmity against
that which is good, and proneness to all evil ; and also of the
worthlessness of their own religious performances, how unworthy
of God's regard were their prayers, praises, and all that they
did in religion. It has been a common thing, that persons have
had such a sense of their own sinfulness, that they have thought
themselves to be the worst of all, and that none ever was so
vile as they. And many seem to have been greatly convinced
that they were utterly unworthy of any mercy at the hands of
God, however miserable they were, and though they stood in
extreme necessity of mercy ; and that they deserved nothing
but eternal burnings. They have been sensible that God would
be altogether just and righteous in inflicting endless damnation
upon them, at the same time that they have had an exceedingly
affecting sense of the dreadfulness of such endless torments, and
apprehended themselves to be greatly in danger of it. And
many have been deeply aflfected with a sense of their own igno-
rance anti blindness, and exceeding helplessness, and so of their
extreme need of the divine pity and help.
Multitudes in New England have lately been brought to
a new and great conviction of the truth and certainty of the
things of the gospel ; to a firm persuasion that Christ Jesus is
the son of God, and the great and only Saviour of the world ;
and that the great doctrines of the gospel touching reconcilia-
tion by his blood, and acceptance in his righteousness, and
eternal life and salvation through him, are matters of undoubted
truth. They have had a most affecting sense of the excellency
and sufficiency of this Saviour, and the glorious wisdom and
grace of God shining in this way of salvation ; and of the
wonders of Christ's dying love, and the sincerity of Christ in
the invitations of the gospel. They have experienced a con-
sequent affiance and sweet rest of soul in Christ, as a glorious
Saviour, a strong rock and high tower ; accompanied with an
admiring and exalted apprehension of the glory of the divine
perfections, God's majesty, holiness, sovereign grace, &c. ; —
with a sensible, strong and sweet love to God, and delight in
hin, far surpassing all temporal delights, or earthly pleasures ;
and a rest of s<)ul in him, as a portion and the fountain of all
good- And this has been attended with an abhorrence of sin,
and self-loathing for it, and earnest longings of soul after more
hohne^js and conformity to God. with a sense of the great need
108 THOUGHTS ON THE UEVIVAL. VAKT i,
of God's help in order to holiness of life : together they have
had a most dear love to all that are supposed to be the children
of God, and a love to mankind in general, and a most sensible
and tender compassion for the souls of sinners, and earnest
desires of the advancement of Christ's kingdom in the world.
And these things have appeared with an abiding concern to
live a holy life, and great complaints of remaining corruption,
and a longing to be more free from the body of sin and death.
And not only do these effects appear in new converts, but
great numbers of those who were formerly esteemed the most
sober and pious people, have, under the influence of this work,
been greatly quickened, and their hearts renewed with greater
degrees of light, renewed repentance and humiliation, and
more lively exercises of faith, love and joy in the Lord. Many
have been remarkably engaged to watch, and strive, and fight
against sin ; to cast out every idol, sell all for Christ, give up
themselves entirely to God, and make a sacrifice of every
worldly and carnal thing to the welfare and prosperity of their
souls. And there has of late appeared in some places an
unusual disposition to bind themselves to it in a solemn cove-
nant with God. And now, instead of meetings at taverns and
drinking-houses, and of young people in frolics and vain com-
pany, the country is full of meetings of all sorts and ages of
persons — young and old, men, women and little children — to
read and pray, and sing praises, and to converse of the things
of God and another world. In very many places the main of
the; conversation in all companies turns on religion, and things
of a spiritual nature. Instead of vain mirth among young
people, there is now either mourning under a sense of the guilt
of sin, or holy rejoicing in Christ Jesus: and, instead of tlieir
lewd songs, there are now to be heard from them songs of
praise to God, and the Lamb that was slain to redeem tliem
by his blood. And there has been this alteration abiding on
multitudes all over the land, for a year and a half, without any
appearance of a disposition to return to former vice and
vanity.
And, under the influences of this work, there have been
many of the remains of those wretched people and dregs of
mankind, the poor Indians, tliat seemed to be next to a state of
brutality, and with whom, till now, it seemed to be to little
more purpose to use endeavours for their instruction and
awakening, than with the beasts. Their minds have now been
strangely opened to receive instruction, and been deeply
affected with the concerns of their precious souls ; they have
reformed their lives, and forsaken their former stupid, bar-
barous and brutish way of living ; and particularly that sin to
which they have been so exceedingly addicted, their drunk-
enness. Many of them to appearance brought truly and
Sect. J V. I'he Nature of the Work in general. 100
greatly to delight in the things of God, and to have their souls
very much engaged and entertained with the great things of the
gospel. And many of the poor Negroes also have been in like
manner wrought upon and changed. Very many little children
have been remarkably enlightened, and their hearts wonder-
fully aifected and enlarged, and their mouths opened, express-
ing themselves in a manner far beyond their years, and to the
just astonishment of those who have heard them. Some of them
for many months, have been greatly and delightfully affected
with the glory of divine things, and the excellency and love of
the Redeemer, with their hearts greatly filled with love to, and
joy in him ; and they have continued to be serious and pious in
their behaviour.
The divine power of this work has marvellously appeared
in some instances I have been acquainted with ; in supporting
and fortifying the heart under great trials, such as the death of
children, and extreme pain of body ; and in wonderfully main-
taining the serenity, calmness and joy of the soul, in an im-
moveable rest in God, and sweet resignation to him. And
some under the blessed influences of this work have, in a calm,
bright, and joyful frame of mind been carried through the val-
ley of the shadow of death.
And now let us consider : Is it not strange that in a Chris-
tian country, and such a land of light as this is, there are many
at a loss to conclude whose work this is, whether the work of God
or the work of the devil I Is it not a shame to New England
that such a work should be much doubted of here ? Need we
look over the historie? sf all past times, to see if there be not
some circumstances and external appearances that attend this
work, which have t>^ia fonnerly found amongst enthusiasts?
Whether the Montanists had not great transports o'^ joy, and
whether the French Prophets had not agitations of body ? Bies-
sed be God! he does not put us to the toil of such inquiries. We
need not say. Who shall ascend into heaven, to bring us down
something whereby to judge of this work I Nor does God send
us beyond the seas, nor into past ages, to obtain a rule that shall
determine and satisfy us ; but we have a rule near at hand, a
sacred book that God himself has put into our hands, with clear
and infallible marks, sufficient to resolve us in things of this na-
ture ; which book I think we must reject, not only in some par-
ticular passages, but in ihe substance of it, if we reject such a
work as has now been described, as not being the work of God.
The whole tenor of the gospel proves it ; all the notion of reli-
gion that the scripture gives us, conrtrms it.
I suppose there is scarcely a minister in this land, but from
sabbath to sabbath is used to pray that God would pour out his
Spirit, and work a reformation and revival of religion in the
country, and turn us from our intempeiance, profaneness, uri-
WQ THOUGHTS ON THE REVIVAL. PART I.
cleanness, worldliness, and other sins ; and we have kept from
year to year, days of public fasting and prayer to God, to ac-
knowledge our backslidings, and humble ourselves for our sins,
and to seek of God foriiiveness and reformation: and now when
so great and extensive a reformation is so suddenly and wonder-
fully accomplished, m liiose very things that we have sought to
God for, sliali we not licknowledge it? or, do it with great cold-
ness, caution, and reserve, and scarcely take any notice of it in
our public prayers and praises, or mention it but slightly and
cursorily, and in such a manner as carries an appearance as
though we would contrive to say as little of it as ever we could,
and were glad to pass from it ? And that because the work is
attended with a mixture of error, imprudences, darkness and
sin ; because some persons are carried away with impres-
sions, and are indiscreet, and too censorious with their zeal ;
and because there are high transports of religious aftections ;
and some etiects on their bodies of which we do not understand
the reason.
SECT. V.
The Nature of the Work in a particular Instance.
I HAVE been particularly acquainted with many persons
who have been the subjects of the higli and extraordinary
transports of the present day. But in the highest transports I
have been acquainted with, and where the affections of admi-
ration, love and joy, so far as another could judge, have been
raised to the highest pitch, the following things have been
united, viz. A very frequent dwelling for some considerable
time together, in views of the glory of the divine perfections
and Christ's excellencies ; so that the soul has been as it were
perfectly overwhelmed, and swallowed up with light and love,
a sweet solace, and a rest and joy of soul altogether unspeak-
able. The person has more than once continued for five or six
hours together, without interruption, in a clear and lively view
or sense of the infinite beauty and amiableness of Christ's
person, and the heavenly sweetness of his transcendent love.
So that, (to use the person's own expressions,) the soul
remained in a kind of heavenly elysium, and did as it were
swim in the rfiys of Christ's love, like a little mote swimming
in tile beams of the sun that come in at a window. The heart
was swallowed up in a kind of glow of Christ's love coming
down as a constant stream of sweet light, at the same time the
soul all flowing out in love to him ; so that there seemed to be
a constant flowing and reflowing from heart to heart. The
Sect. V. Its Nature tn a particular Instance. Ill
soul dwelt on high, was lost in God, and seemed almost to
leave the body. The mind dwelt in a pure delight that fed
and satisfied it ; enjoying pleasure without the least sting, or
any interruption. And, (so far as the judgment and word of
a person of discretion may be taken, speaking upon the most
deliberate consideration,) what was enjoyed in each single
minute of the whole space, which was many hours, was worth
more than all the outward comfort and pleasure of the whole
life put together ; and this without being in any trance, or at
all deprived of the exercise of the bodily senses. And this
heavenly delight has been enjoyed for years together ; though
not frequently so long together, to such a height. Extraordi-
nary views of divine things, and the rehgious affections, were
frequently attended with very- great effects on the body. Na-
ture often sunk under the weight of divine discoveries, and the
strength of the body was taken away. The person was de-
prived of all ability to stand or speak. Sometimes the hands
were clinched, and the flesh cold, but the senses remaining.
Animal nature was often in a great emotion and agitation, and
the soul so overcome with admiration, and a kind of omnipo-
tent joy, as to cause the person, unavoidably, to leap with all
their might, with joy and mighty exultation. The soul at the
same time was so strongly drawn towards God and Christ in
heaven, that it seemed to the person as though soul and body
would as it were of themselves, of necessity mount up, leave the
earth, and ascend thither.
These effects on the body were not owing to the influence
of example, but began about seven years ago, when there was
no such enthusiastical season as many account this, but it was
a very dead time through the land. They arose from no .is-
temper catched from Mr. Whitefield, or Mr. Tennant, because
they began before either of them came into the country. —
Near three years ago, they greatly increased, upon an extra-
ordinary self-dedication, renunciation of the world, and
resignation of all to God ; which were made in a great view
of God's excellency, in high exercise of love to him, and rest
and joy in him. Since that time they have been very fre-
quent ; and began in a yet higher d« gree, and greater
frequency, about a year and a half ago, upon cinother new
resignation of all to God, with a yet greater fervency and
delight of soul ; the body often tainting with the love of
Christ. — These effects appeared in a higher degree still, the
last winter, upon another resignation to and acceptance of
God, as the only portion and happiness of the soul, wherein
the whole world, with the dearest enjoyments in it, were
renounced as dirt and dung. All that is pleasant and glorious
and all that is terrible in this world, seemed perfectly to
^'anish into nothing, and nothing to be left but God, in whom
112 iHOUGHTS ON THE REVIVAL. PART I.
the soul was perfectly swallowed up, as in an infinite ocean of
blessedness. — Since this time there have often been great agi-
tations of body, and an unavoidable leaping for joy ; and the
soul as it were dwelling, almost without interruption, in a kind
of paradise ; and very often, in high transports, disposed to
speak to others concerning the great and glorious things of
God, and Christ, and the eternal world, in a most earnest man-
ner, and with a loud voice, so tiiat it is next to impossible to
avoid it. These effects on the body did not arise from any bodily
distemper or weakness, because the greatest of all have been in
a good state of health.
This great rejoicing has been with trembling, i. e. attended
with a deep and lively sense of the greatness and majesty of
God, and the person's own exceeding littleness and vileness.
Spiritual joys in this person never were attended with the least
appearance of laughter, or lightness, either of countenance or
manner of speaking ; but with a peculiar abhorrence of such
appearances in spiritual rejoicings. These high transports,
when past, have had abiding effects in the increase of sweet-
ness, rest and humility, which they have left upon the soul ;
and a new engagedness of heart to live to God's honour, and
watch and fight against sin. And these things took place not
in the giddy age of youth, nor in a new convert, or unexpe-
rienced Christian, but in one that was converted above twenty
seven years ago ; and neither converted nor educated in that
enthusiastic town of Northampton, (as some may be ready to
call it,) but in a town and family which none, that I know of,
suspected of enthusiasm. And these effects were found in a
Christian that has been long, in an uncommon manner, grow-
ing in grace, and rising, by very sensible degrees, to higher
love to God, weanedness from the world, mastery over sin
and temptation, through great trials and conflicts, long-con-
tinued strugglings and fighting with sin, earnest and constant
prayer and labour in religion, and engagedness of mind in the
use of all means, attended with a great exactness of life. —
Which growth has been attended, not only with a great increase
of religious affections, but with a wonderful alteration of out-
ward behaviour, in many things, visible to those who are most
intimately acquainted, so as lately to have become as it were
a new person ; and particularly in living so much more above
the world, and in a greater degree of steadfastness and strength
in the way of duty and self denial, maintaining the Christian
conflict against temptations, and conquering from time to time
under great trials ; persisting in an unmoved, untouched calm
and rest, under the changes and accidents of time. The person
had formerly, in lower degrees of grace, been subject to
unsteadiness, and many ups and downs, in the frame of mind,
being under great disadvantages, through g. vaporous habit
Sect. v. Its Nature in a particular Instance. 113
of body, and often subject to melancholy, and at times almost
overborne with it, having been so even from early youth.
But strength of grace and divine light has of a long time
wholly conquered these disadvantages, and carried the mind,
in a constant manner, quite above all such effects. Since
that resignation spoken of before, made near three years ago,
every thing of that nature seems to be overcome and crushed
by the power of faith and trust in God, and resignation to
him; the person has remained in a constant uninterrupted
rest, humble joy in God, and assurance of his favour, without
one hour's melancholy or darkness, from that day to this;
vapours have had great effects on the body, such as they
used to have before, but the soul has l3een always out of their
reach. And this steadfastness and constancy has remained
through great outward changes and trials ; such as times of
the most extreme pain, and apparent hazard of immediate
death.
These transporting views and rapturous affections are not
attended with any enthusiastic disposition to follow impulses,
or any supposed prophetical revelations ; nor have they been
observed to be attended with any appearance of spiritual pride,
but very much of a contrary disposition, an increase of humi-
lity and meekness, and a disposition in honour to prefer other*.
And it is worthy to be remarked, that when these discoveries
and holy affections were evidently at the greatest height—
which began early in the morning of the holy sabbath, and
lasted for days together, melting all down in the deepest
humility and poverty of spirit, reverence and resignation,
and the sweetest meekness and universal benevolence — these
two things were felt in a remarkable manner, viz. First, a pe-
culiar aversion to judging other professing Christians of good
standing in the visible church, with respect to their conver-
sion or degrees of grace ; or at all intermeddling with that
matter, so much as to determine against and condemn others
in the thoughts of the heart. Such want of candou appeared
hateful, as not agreeing with that lamb-like hum lity, meek-
ness, gentleness, and charity, which the soul then, above other
times, saw to be beautiful. The disposition then felt was on
the contrary, to prefer others to self, and to hope that they
saw more of God and loved him better ; though before, under
smaller discoveries, and feebler exercises of divine affection,
there had been a disposition to censure and condemn others.
Seondly, another thing that was felt at that time, was a very
great sense of the importance of moral social duties, and how
great a part of religion lay in them. There was such a new
sense and conviction of this, beyond what had been before,
that it seemed to be as it were a clear discovery then made to
the soul. But, in general, there has been a v^rv great increase
VOL. !V. T5
114 THOUGHIS ON THE REVIVAL. PABT II.
of a sense of these two things, as divine views and divine love
have increased.
The things aheady mentioned have been attended also
with the following things, viz. an extraordinary sense of the
awful majesty, greatness and holiness of God, so as sometimes
to overwhelm soul and body ; a sense of the piercing all-seeing
eye of God, so as sometimes to take away the bodily strength ;
and an extraordinary view of the infinite terribleness of the
wrath of God ; together with a sense of the ineffable nnsery
of sinners who are exposed to this wrath. Sometimes the
exceeding pollution of the person's own heart, as a sink of all
manner of abomination, and the dreadfulness of an eternal
hell of God's wrath, opened to view both together. There
was a clear view of a desert of that misery, and that by the
pollution of the best duties ; yea, only by the irreverence, and
want of humility that attended once speaking of the holy name
of God, when done in the best manner that ever it was done.
The strength of the body was very often taken away with a
deep mourning for sin, as committed against so holy and good
a God ; sometimes with an affecting sense of actual sin, some-
times especially indwelling sin, and sometimes the consideration
of the sin of the heart, as appearing in a particular thing, as,
for instance, in that there was no greater forwardness and
readiness to self-denial for God and Christ, who had so denied
himself for us. Yea, sometimes the consideration of sin that
was only in speaking one word concerning the infinitely great
and holy God, has been so affecting as to overcome the strength
of nature. There has been a very great sense of the certain
truth of the great things revealed in the gospel ; an overwhelm-
ing sense of the glory of the work of redemption, and the
way of salvation by Jesus Christ ; of the glorious harmony of
the divine attributes appearing therein, as that wherein mercy
and truth are met together, and righteousness and peace have
kissed each other. A sight of the fulness and glorious suffi-
ciency of Christ has been so affecting as to overcome the body.
A constant immoveable trust in God through Christ, with a
great sense of his strength and faithfulness, the sureness of
his covenant, and the immutability of his promises, made the
everlasting mountains and perpetual hills to appear as mere
.shadows to these things.
Sometimes the sufficiency and faithfulness of God, as the
covenant God of his people, appeared in these words, J AM
THAT I AM, in so affecting a manner as to overcome the
body. A sense of the glorious, unsearchable, unerring wisdom
of God in his works, both of creation and providence, was
such as to swallow up the soul, and overcome the strength
f^f thfi body. Thoro was a sweet rejoicing of poul at tho
Sect. v. Its Nature in a particular Instance. 115
thoughts of God being infinitely and unchangeably happy,
and an exulting gladness of heart that God is self-sufficient,
and infin tely above all dependence, and reigns over all, and
does his will with absolute and uncontrollable power and
sovereignty. A sense of the glory of the Holy Spirit, as the
great comforter, was such as lo overwhelm both soul and
body ; only mentioning the word the Comforter, has imme-
diately taken away all strength ; that word, as the person ex-
pressed it, seemed great enough to fill heaven and earth.
There was a most vehement and passionate desire of the
honour and glory of God's name ; a sensible, clear, and con-
stant preference of it, not only to the person's own temporal
interest, but to his spiritual comfort in this world. There was
a willingness to suffer the hidings of God's face, and to live
and die in darkness and horror, if God's honour should re-
quire it, and to have no other rev/ard for it but that God's
name should be glorified, although so much of the sweetness of
the light of Code's countenance liad been experienced. A great
lamenting of ingratitude and the defect of love to God, took
away bodily strength ; and there were very often vehement
longings and faintings after more love to Christ, and greater
conformity to him ; especially longing after these two things,
viz. to be more perfect in humility and adoration. The flesh
and heart seem often to cry out for lying low before God, and
adoring him with greater love and humility. The thoughts of
the perfect humility with which the saints in heaven worship
God, and fall down before his throne, have often overcome the
body, and set it into a great agitation. The person felt a great
delight in singing praises to God, and Jesus Christ, and longing
that this present life may be, as it were, one continued song of
praise to God. There was a longing, as the person expressed
it, to sit and sing this life away ; and an overcoming pleasure
in the thoughts of spending an eternity in that exercise. To-
gether with living by faith to a great degree, there was a con-
stant and extraordinary distrust of our own strength and wis-
dom ; a great dependence on God for his help in order to the
performance of any thing to God's acceptance, and being re-
strained from the most horrid sins.
A sense of the black ingratitude of true saints, as to
coldness and deadness in religion, and their setting their hearts
on the things of this world, has overcome the bodily frame.
There was an experience of great longing that all the chil-
dren of God might be lively in religion, fervent in their love,
and active in the service of God ; and, when there have
been appearances of it in others, rejoicing so in beholding the
pleasant sight, that the joy of soul has been too great for
the body. — The person took pleasure in the thoughts of watch-
jltj xHouGirrs on the uevival. part i.
ino- and striving against sin, fighting through the way to
heaven, and filhng up this hfe with hard labour, and bearing
the cro s for Christ, as an opportunity to give God honour ;
not desiring to rest from labours till arrived in heaven, but ab-
horring the thoughta of it, and seeming astonished that God's
own sh'. uld be backward to strive and deny themselves for God.
There were earnest longings that all God's people might be
clothed with humility and meekness like the Lamb of God, and
feel nothing in i eir hearts but love and compassion to all man-
kind; and great grief when any thing to the contrary appear-
ed in any of the children of God, as bitterness, fierceness of
zeal, censoriousness, or reflecting uncharitably on others, or
disputing with any appearance of heat of spirit ; a deep con-
cern for the good of others' souls ; a melting compassion to
those that looked on themselves as in a state of na-
ture, and to saints under darkness, so as to cause the body
to faint. There was found an universal benevolence to man-
kind, with a longing, as it were, to embrace the whole world
in the arms of pity and love; and ;deas of suflering from
eneiries the utmost conceivable rage and cruelty, with a dis-
position felt to fervent love and pity in such a case, so far as
it could be realized in thought. Sometimes a disposition was
felt to a life given up to mourning alone in a wilderness
over a lost and miserable world ; compassion towards them
being often to that degree, that would allow of no support or
rest, but in going to God, and pouring out the soul in prayer
for them. Earnest desires were felt that the work of God,
now in the land, may be carried on, and that with greater
purity, and freedom from all bitter zeal, censoriousness, spiri-
tual pride, hot disputes, &;c. and a vehement and constant de-
sire for the setting up of Christ's kingdom through the earth,
as a kingdom of holiness, purity, love, peace, and happiness to
mankind.
The soul often entertained, with unspeakable delight, the
thoughts of heaven, as a world of love ; where love shall be
the saint's eternal food, where they shall dwell in the light,
and swim in an ocean of love, and where the very air and
breath will be nothing but love; love to the people of God,
or God's true saints, as having the image of Christ, and as
those who will in a very little time shine in his perfect image.
The strength was very often taken away with longings that
others might love God more, and serve God better, and have
more of his comfortable presence, than tiie person that was
the subject of these longings; desiring to follow the whole
world to Leaven, or that every one should go before, and be
higher in grace and happiness, not by this person's diminu-
tion, but by others' increase. This experience included a
<Vfight in conversing on religious subjects, and in seeing
5>ECT, V. Its Nature in a particular Instanci'. 117
Christians together, talking of the most spiritual and heavenly
things in religion, in a lively and feeling manner ; and very
frequently the person was overcome with the pleasure of such
conversation. A great sense w;:s often exj>r« ssed, of the im-
portance of the duty of charity to the poor, and how much
the generality of Cliristians come short in the practice of it. —
There was also a great sense of the need ministers have of
much of the Spirit of God, at this day especially ; and there
were most earnest longings and wrestlings with God for them,
so as to take away the bodily strength. It also included the
greatest, fullest, longest continued, and most constant assur-
ance of tlie favour of God, and of a title to future glory, that
ever I saw any appearance of in any person, enjoying, espe-
cially of late, (to use the person's own expression,) the riches
of full assurance. Formerly there was a longing to die with
something of impatience ; but lately, since that resignation
forementioned, about three years ago, an uninterrupted entire
resignation to God, with respect to life or death, sickness or
health, ease or pain, which has remained urchanged and
unshaken, \^ hen actually under extreme and violent pains, and
in times of threatenings of in.mediate death. But notwith-
standing this patience and suLmission, the thoughts of death
and the day of judgment are always exceeding sweet to the
soul. This resignation is also attended with a constant resig-
nation of the lives of dearest earthly friends, and sometimes
when some of their lives have been imminently threatened ;
the person often expressing the sweetness of the liberty of
having wholly left the world, and renounced all for God, and
having nothing but Gf)d, in whom is an infinite fulness. These
things have been attended with a constant sweet peace and
calm, and serenity of soul, without any cloud to interrupt it ;
a continual rejoicing in all the works of God's hands, the woiks
of nature, and God's daily works of providence, all appearing
with a sweet smile upon them ; a wonderful access to God by
prayer, as it were seeing him and immediately conversing with
him, as much oftentimes (to use the person's own expressions)
as if Clirist were here on earth, sitting on a visible throne, to
be approached to and conversed with.
There have been frequent, plain, sensible, and immediate
answers of prayer, all tears wiped away, all former troubles
and sorrows of life forgotten, and all sorrow and sighing fied
away — excepting grief for past sins, and for remaining cor-
ruption, and that Christ is loved no more, and that God is no
more honoured in the world ; and a compassionate grief
towards fellow-creatures — a daily sensible doing and suffering
every thing for God, for a long time past, eating, working,
sleeping, and bearing pain and trouble for God, and doing all
^s the service of love, with a continual uninterrupted cheer-
lib THOUGHTS ON THE REVIVAL. I'ABT t.
fulness, peace, and joy. Oh ! how good, said the person once,
is it to work for God in the day-time, and at night to he down
under his smiles ! High experiences and religious affections
in this person have not been attended with any disposition at
all to neglect the necessary business of a secular calhng, to
spend the time in reading and prayer, and other exercises of
devotion ; but worldly business has been attended with great
alacrity, as part of the service of God : the person declaring
that, it being done thus, it was found to be as good as prayer.
These things have been accompanied with exceeding concern
and zeal for moral duties, and that all professors may with
them adorn the doctrine of God their saviour , and an uncom-
mon care to perform relative and social duties, and a noted
eminence in them ; a great inoffensiveness of life and conver-
sation in the sight of others ; a great meekness, gentleness,
and benevolence of spirit and behaviour ; and a great alter-
ation in those things that formerly used to be the person's fail-
ings ; seeming to be much overcome and swallowed up by
the late great increase of grace, to the observation of those
who are most conversant and most intimately acquainted.
In times of the brightest light and highest tlights of love
and joy, there was found no disposition to the opinion of being
now perfectly free from sin, (according to the notion of the
Wesleys and their followers, and some other liigh pretenders
to spirituality in these days,) but exceedingly the contrary. —
At such times especially, it was seen how loathsome and pol-
luted the soul is ; soul and body and every act and word ap-
pearing like rottenness and corruption in that pure and holy
light of God's glory. The person did not slight instruction or
means of grace any more for having had great discoveries ; on
the contrary, never was more sensible of the need of mstruc-
tion than now. And one thing more may be added, viz. That
these things have been attended with a particular dislike of
placing religion much in dress, and spending much zeal about
those things that in themselves are matters of indifference, or
an affecting to shew humility and devotion by a mean habit,
or a demure and melancholy countenance, or any thing sin
gular and superstitious.
SECT. vr.
This Work is very Glorious.
Now if such things arc enthusiasm, and the fruits of
a distempered brain, let my brain be evermore possessed
Sect. \i. 21us Work is very Glorious. 119
of that happy distemper ! If this be distraction, I pray God
that the world of mankind may be all seized with this benign,
meek, beneficent, beatifical, glorious distraction ! If agitations
of body were found in the French Prophets, and ten thousand
prophets more, it is little to their purpose who bring it as
an objection against such a work as this, unless their purpose
be to disprove the whole of the Christian religion. The great
affections and high transports, that others have lately been
under, are in general of the same kind with those in the
instance that has been given, though not to so high a degree,
and many of them not so pure and unmixed, and so well
regulated. I have had opportunity to observe many instances
here and elsewhere ; and though there are some instances
of great affections in which there has been a great mixture
of nature with grace, and in some, a sad degenerating of
religious affections; yet there is that uniformity observable,
which makes it easy to be seen, that in general it is the
same spirit from whence the work in all parts of the land
has originated. And wiiat notions have they of religion,
that reject what has been described, as not true religion !
What shall we find to answer those expressions in scripture,
" The peace of God that passeth all understanding ; rejoicing
with joy unspeakable and full of glory, in believing in, and
loving an unseen Saviour; — All joy and peace in believing;
God's shining into our hearts, to give the light of the knowledge
of the glory of God, in the face of Jesus Christ ; With open
face, beholding as in a glass the glory of the Lord, and being
changed into the same image, from glory to glory, even as by
the Spirit of the Lord ; — Having the love of God shed abroad
in our hearts, by the Holy Ghost given to us ; — Having the
Spirit of God and of glory rest upon us ; — A being called out
of darkness into marvellous light ; and having the day star arise
in our hearts :"• — I say, if those things which have been mention-
ed, do not answer these expressions, what else can we find out
that does answer them ? Those that do not think such things
as these to be the fruits of the true spirit, would do well
to consider what kind of spirit they are waiting and praying
for, and what sort of fruits they expect he should produce
when he comes. I suppose it will generally be allowed, that
there is such a thing as a glorious outpouring of the Spirit of
God to be expected, to introduce very joyful and glorious
times upon religious accounts ; times wherein holy love and
joy will be raised to a great height in true Christians : But, if
those things be rejected, what is left that we can find where-
with to patch up a notion, or form an idea, of the high, blessed,
joyful religion of these times ? What is there sweet, excellent,
and joyful, of a religious nature, that is entirely of a different
nature from these things '?
t*20 THOUGHTS ON THE REVIVAL. PAIIT I.
Those who are waiting for the fruits, in order to determine
whether this be the work of God or no, would do well to
consider, what they are waiting for : Whether it be not to
have this wonderful religious influence, and then to see
how they will behave themselves ? That is, to have grace
subside, and the actings of it in a great measure to cease, and
to have persons grow c<»ld and dead ; and then to see whether,
after that, they will behave themselves with that exactness
and brightness of conversation, that is to be expected of lively
Christians, or those that are in the vigorous exercises of grace.
There are many that will not be satisfied with any exactness
or laboriousness in religion now, while persons have their
minds much moved, and their affections are high ; for they
lay it to their flash of affection, and heat of zeal, as they call
it ; they are waiting to see whether they will carry themselves
as well as when these affections are over ; that is, they are
waiting to have persons sicken and lose their strength, that
they may see whether they will then behave themselves like
healthy strong men. I would desire that they would also
consider, whether they be not waiting for more than is reason-
ably to be expected, supposing this to be really a great work
of God, and much more than has been found in former
great outpourings of the Spirit of God, that have been uni-
versally acknowledged in the Christian church ? Do not they
expect fewer instances of apostacy and evidences of hypoc-
risy in professors, than were after that great outpouring of
the Spirit in the apostles' days, or that which was in the time
of the reformation ? And do not they stand prepared to make
a mighty argument of it against this w^ork, if there should be
half so many ? And, they would do well to consider how long
they will wait to see the good fruit of this work, before they
will determine in favour of it. Is not their waiting unlimi-
ted ? The visible fruit that is to be expected of a pouring
out of the Spirit of God on a country, is a visible reformation
in that country. What reformation has lately been brought
to pass in New England, by this work, has been before ob-
served. And has it not continued long enough already, to
give reasonable satisfaction? If God cannot work on the
hearts of a people after such a manner, as reasonably to expect
it should be acknowledged in a year and a half, or two
years' time; yet surely it is unreasonable that our expectations
and demands should be unlimited, and our waiting without any
bounds.
As there is the clearest evidence, from what has been
observed, that this is the work of God ; so it is evident that it
is a very great and wonderful, and exceeding glorious work.- —
This is certain, that it is a great and wonderful event, a
Sect. vi. This Work is vejy Glorious, 121
strange revolution, an unexpected, surprising overturning of
things, suddenly brought to pass ; such as never has been seen
in New-England, and scarce ever has been heard of in anv
land. Who that saw the state of things in New-England a.
few years ago, would have thought that in so short a time
there would be such a change ? This is undoubtedly either a
very great work of God, or a great work of the devil, as to
the main substance of it. For though, undoubtedly, God and
the devil may work together at the same time, and in the same
land ; and Satan will do his utmost endeavour to intrude, and,
by intermingling his work, to darken and hinder God's work ;
yet God and the devil do not work together in producing the
same event, and in effecting the same change in the hearts and
lives of men. But it is apparent that as to some things, where-
in the main substance of this work consists, there is a likeness
and agreement every where : now this is either a wonderful
work of God, or a mighty work of the devil ; and so is either a
most happy event, greatly to be admired and rejoiced in, or a
most awful calamity. Therefore, if what has been said before
be sufficient to determine it to be, as to the main, the work of
God, then it must be acknowledged to be a very wonderful and
glorious work of God.
Such a work is, in its nature and kind, the most glorious
of any work of God whatsoever, and is always so spoken of
in scripture. It is the work of redemption (the great end
of all the other works of God, and of which the work of cre-
ation was but a shadow) in the event, success, and end of it :
It is the work of new creation, which is infinitely more glo-
rious than the old. I am bold to say, that the work of God in
the conversion of one soul, considered together with the source,
foundation, and purchase of it, and also the benefit, end, and
eternal issue of it, is a more glorious work of God than the
creation of the whole material universe. It is the most glo-
rious of God's works, as it above all others manifests the
glory of God ; it is spoken of in scripture, as that which
shews " the exceeding greatness of God's power," and " the
glory and riches of divine grace," and wherein Christ has the
most glorious triumph over his enemies, and wherein God is
mightily exalted. And it is a work above all others glorious,
as it concerns the happiness of mankind ; more happiness, and
a greater benefit to man, is the fruit of each single drop of
such a shower, than all the temporal good of the most happy
revolution, or all that a people could gain by the conquest of
the world.
This work is very glorious both in its nature, and in its
degree and circumstances. \X will appear very glorious, if we
consider the ut;T?Drthine?s of the oeoplo whh ^re the sujjje^tK
vot,-. r/. 16 * " ■
1'2'^ THOUGHTS ON THE REVIVAL. i'ART I.
of it ; what obligations God has laid us under by the special
privileges we have enjoyed for our souls' good, and the great
things God did for us at our first settlement in the land ; how-
he has followed us with his goodness to this day, and how we
have abused his goodness ; how long we have been revolting
more and more, (as all confess,) and how very corrupt we were
become at last ; in how great a degree we had forsaken the
fountain of living waters ; how obstinate we have been under
all manner of means that God has used to reclaim us ; how
often we have mocked God with hypocritical pretences of
humiliation, as in our annual days of public fasting, and other
things, while, instead of reforming, we only grew worse and
worse ; and how dead a time it was every where before this
work began. If we consider these things, we shall be most
stupidly ungrateful, if we do not acknowledge God's visiting us
as he has done, as an instance of the glorious triumph of free
and sovereign grace.
The work is very glorious, if we consider the extent
of it ; being in this respect vastly beyond any that ever was
known in New-England. There has formerly sometimes been
a remarkable awakening and success of the means of grace,
in some particular congregations ; and this used to be much
noticed and acknowledged to be glorious, though the towns
and congregations round about continued dead : But now God
has brought to pass a new thing, he has wrought a great work,
Avhich has extended from one end of the land to the other,
besides what has been wrought in other British colonies in
America.
The work is very glorious in the great numbers that have,
to appearance, been turned from sin to God, and so delivered
from a wretched captivity to sin and Satan, saved from ever-
lasting burnings, and made heirs of eternal glory. How high
an honour, and great a reward of their labours, have some
eminent persons of note in the church of God signified that
they should esteem it, if they should be made the instruments
of the conversion and eternal salvation of but one soul 1 And
no greater event than that, is thought worthy of great notice
in heaven among the hosts of glorious angels, who rejoice and
sing on such an occasion. Now, when there are many thou-
sands of souls thus converted and saved, shall it be esteemed
worth but little notice, and be mentioned with coldness and in-
difference here on earth, by those among whom such a work
is wrought ?
The work has been very glorious and wonderful in many
circumstances and events of it, wherein God has in an uncom-
mon manner made his hand visible and his power conspicuous ;
fia in the extraordinaiy degrees of awakening, and the sud-
JSect. VI. This Work is very Glorious. 123
denness of conversions in innumerable instances. How com-
mon a thing has it been for a great part of a congregation to be
at once moved by a mighty invisible power ? and for six, eightj
or ten souls to be converted to God (to all appearance) in an
exercise, in whom the visible change still continues ? How
great an alteration has been made in some towns, yea, some
populous towns, the change still abiding ? And how many
very vicious persons have been wrought upon, so as to become
visibly new creatures ? God has also made his hand very visible,
and his work glorious, in the multitudes of little children that
have been wrought upon. I suppose there have been some hun-
dreds of instances of this nature of late, any one of which for-
merly would have been looked upon so remarkable, as to be
worthy to be recorded, and published through the land. The
work is very glorious in its influences and effects on many who
have been very ignorant and barbarous, as T before observed, of
the Indians and Negroes.
The work is also exceeding glorious in the high attain-
ments of Christians, in the extraordinary degrees of light, love
and spiritual joy, that God has bestowed upon great multitudes.
In this respect also, the land in all parts has abounded with
such instances, any one of which, if they had happened for-
merly, would have been thought worthy to be noticed by God's
people throughout the British dominions. The New-Jerusalem
in this respect has begun to come down from heaven, and per-
haps never were more of the prelibationsofheaven's glory given
upon earth.
There being a great many errors and sinful irregularities
mixed with this work of God, arising from our weakness, dark,
ness and corruption, does not hinder this work of God's power
and grace from being very glorious. Our follies and sins in some
respects manifest the glory of it. The glory of divine power and
grace is set off with the greater lustre, by what appears at the
same time of the weakness of the earthen vessel. It is God's
pleasure to manifest the weakness and unworthiness of the sub-
ject, at the same time that he displays the excellency of his
power and the riches of his grace. And I doubt not but some
of these things which make some of us here on earth to be out
of humour, and to look on this work with a sour displeased
countenance, heighten the songs of the angels, when they praise
God and the Lamb for what they see of the glory of God's all-
sufficiency, and the efficacy of Christ's redemption. And how
unreasonable i? it that we should be backward to acknowledge
the glory of what God has done, because the devil, and we in
hearkening to him. have done a great deal of mischief!
1t"24 JHOUGHTS ON' TH:E BEVIVAL. VART n.
PART II.
SHEWING THE OBLIGATIONS THAT ALL ARE UNDER TO AC-
KNOWLEDGE, REJOICE IN, AND PROMOTE THIS WORK ; AND
THE GREAT DANGER OF THE CONTRARY.
SECT. I.
The Danger oflijlng s'ilU and keeping hmg Silence respecting
(imi remarkable Work of God.
There are many things in the word of God, showing
that when God remarkably appears in any great work for his
church, and against his enemies, it is a most dangerous thing,
and highly provoking to God, to be slow and backward to
acknowledge and honour God in the work. Christ's people
are in Scripture represented as his army ; he is the Lord
of hosts, the captain of the host of the Lord, as he called
himself when he appeared to Joshua, with a sword drawn in
his hand, Joshua v, 13 — 15 ; the captain of his people's
salvation : And therefore it may well be highly resented,
if they do not resort to him when he orders his banner to be
displayed ; or if they refuse to follow him when he blows
the trumpet, and gloriously appears going forth against his
enemies. God expects that every living soul should have
his attention roused on such an occasion, and should niost
cheerfully yield to the call, and heedfully and dihgently obey
it. Isa. xviii. 3. '-Al! ye inhabitants of the world, and dwellers
on the earth, see ye when he lifteth up an ensign on the
mountains; and when hebloweth the trumpet, hear ye." Espe-
cially should all Israel be gathered after their Captain, as
we read they were after Ehud, when he blew the trumpet
in Mount Ephraim, vihen he had slain Eglon king of Moab,
Judges iii. 27, 28. How severe is the martial law in such
a case, when any of the army refuses to obey the sounci of the
trumpet, and follow his general to the battle ? God at such
a time appears in peculiar manifestations of his glory ; and
therefore, not to be atiected and animated, and to lie still, and
reiuse to follow God, will be resented as a high (Contempt
of lum. Supfjose a subj<ict should stand by, and be a specta-
Bect. I. Indifference to God's Work, dangerous. 125
tor of the solemnity of his prince's coronation, and should
appear silent and sullen, when all the multitude were tes-
tifying their loyalty and joy with loud acclamations; how
greatly would he expose himself to be treated as a rebel, and
quickly to perish by the authority of the prince that he refuses
to honour.
At a time when God manifests himself in such a great
work for his church, there is no such thing as being neuters ;
there is a necessity of being either for or against the king
that then gloriously appears. When a king is crowned, and
there are public manifestations of joy on that occasion, there is
no such thing as standing by as an indifferent spectator ;
all must appear as loyal subjects, and express their joy
on that occasion, or be accounted enemies. So when God,
in any great dispensation of his providence, remarkably sets
his king on his holy hill of Zion, Christ in an extraordinary
manner comes down from heaven to the earth, and appears in
his visible church in a great work of salvation for his people.
When Christ came down from heaven in his incarnation, and
appeared on earth in his human presence, there was no such
thing as being neuters, neither on his side nor against him.
Those who sat still and said nothing, and did not declare for
him, and come and join with him, after he, by his word
and works, had given sufficient evidence who he was, were
justly looked upon as his enemies ; Matt. xii. 30. " He that is
not with me is against me ; and he that gathereth not with
me, scattereth abroad." So it is when Christ comes to carry
on the work of redemption in the apphcation of it, as well as
in its revelation and purchase. If a king should come into
one of his provinces, which had been oppressed by its foes,
where some of his subjects had fallen off to the enemy,
and joined with them against their lawful sovereign and
his loyal subjects ; I say, if the royal sovereign himself
should come into the province, and should ride forth there
against his enemies, and should call upon all who were on his
side to come and gather themselves to him ; there would be
no such thing, in such a case, as standing neuter. They who
lay still and staid at a distance, would undoubtedly be looked
upon and treated as rebels. So in the day of battle, when two
armies join, there is no such thing for any present as being of
neither party, all must be on one side or the other; and they
who are not found with the conqueror in such a case, must ex-
pect to have his weapons turned against them, and to fall with
the rest of his enemies.
When God manifests himself with such glorious power
in a work of this nature, he appears especially determined
to put honour upon his Son, and to fulfil his oath that he has
sworn to him, that he would make everv knee to bow.
\
126 THOUGHTS ON THE REVIVAL. 'VART 11.
and every tongue to confess to him. God hath had it
much on his heart, from all eternity, to glorify his dear and
only-begotten Son ; and there are some special seasons that he
appoints to that end, wherein he comes forth with omnipotent
power to fulfil his promise and oath to him. Now these are
times of remarkable pouring out of his spirit, to advance his
kingdom ; such is a day of his power, wherein his people shall
be made willing, and he shall rule in the midst of his enemies;
these especially are the times wherein God declares his firm
decree, that his Son shall reign on his holy hill of Zion. And
therefore those who at such a time do not kiss the Son, as he
then manifests himself, and appears in the glory of his majesty
and grace, expose themselves to perish from the way, and to be
dashed in pieces with a rod of iron.
As such is a time wherein God eminently sets his King
on his holy hill of Zion, so it is a time wherein he remarkably
fulfils that in Isa. xxviii. 10. " Therefore thus saith the Lord
God, Behold, I lay in Zion for a foundation, a stone, a tried
stone, a precious corner-stone, a sure foundation." Which the
two apostles Peter and Paul (1 Pet. ii. 6, 7, 8. and Rom:
ix. 33.) join with that prophecy, Isa. viii. 14, 15. " And
he shall be for a sanctuary ; but for a stone of stumbling, and
for a rock of offence to both the houses of Israel, for a gin and
for a snare to the inhabitants of Jerusalem. And many among
them shall stumble and fall, and be broken, and be snared, and
be taken." As signifying that both are fulfilled together. Yea,
both are joined together by the prophet Isaiah himself; as you
may see in the context of that forementioned place. Isa.
xxviii. 16. In ver. 13. preceding it is said, " But the word
of the Lord was unto them, precept upon precept, precept upon
precept, line upon line, line upon line, here a little and there a
little ; that they might go, and fall backward, and be broken,
and snared and taken." And accordingly, when Christ is in a
peculiar and eminent manner manifested and magnified, by a
glorious work of God in his church, as a foundation and a
sanctuary for some, he is remarkably a stone of stumbling and
a rock of offence, a gin and a snare to others. They who con-
tinue long to stumble, and to be offended and ensnared m their
minds, at such a great and glorious work of Christ, in God's
account, stumble at Christ, and are offended in him ; for the
work is that by which he makes Christ manifest, and shews
his glory, and by which he makes the stone that the builders
refusfd, to become the head of the corner. This shews how
dangerous it is to continue always stumbling at such a work,
for ever doubting of it, and forbearing fully to acknowledge it,
and give God the glory of it. Such persons are in danger to
go and fall backward, and be broken, and snared, and taken,,
and to have Christ, a stone of stvmbling to them, that shall be
fcJscT. I. Indifference to God's Work., dangerous. 127
an occasion of their ruin ; while he is to others a sanctuary,
and a sure foundation.
The prophet Isaiah, (Isa. xxix. 14.) speaks of God's pro-
ceeding to do a marvellous work and a wonder, which should
stumble and confound the wisdom of the wise and prudent ;
which the, apostle in Acts xiii. 41, applies to the glorious work
of salvation wrought in those days by the redemption of
Christ, and that glorious outpouring of the Spirit to apply it
which followed. The prophet in the context of that place in
Isa. xxix. speaking of the same thing, and of the prophets and
rulers and seers, those wise and prudent whose eyes God had
closed, says to them, ver. 9. " Stay yourselves and wonder."
In the original it is, " Be ye slow and wonder." 1 leave it to
others to consider whether it be not natural to interpret it thus,
" Wonder at this marvellous work ,• let it be a strange thing, a
great mystery that you know not what to make of, and that
you are very slow and backward to acknowledge, long delaying
to come to a determination concerning it." And what persons
are in danger, and are thus slow to acknowledge God in such a
work, we learn from the apostle in that forementioned place,
Acts xiii. 41. " Behold, ye despisers, and wonder, and perish ;
for I work a work in j our days, a work in which you shall in no
wise believe, though a man declare it unto you."
The church of Christ is called upon greatly to rejoice,
when at any time Christ remarkably appears, coming to his
church, to carry on the work of salvation, to enlarge his own
kingdom, and to deliver poor souls out of the pit wherein there
is no water. Zech ix. 9, 10, 11. " Rejoice, greatly O daughter
of Zion ; shout, O daughter of Jerusalem ; behold, thy king
cometh unto thee ; he is just, and having salvation : His domi-
nion shall be from sea to sea. As for thee also, by the blood
of thy covenant, I have sent forth thy prisoners out of the pit
wherein is no water." Christ was pleased to give a notable
typical, or symbolical representation of such a great event as
is spoken of in that prophecy, in his solemn entry into the
literal Jerusalem, which was a type of the church or daughter
of Zion ; probably intending it as a figure and prelude of that
great actual fulfilment of this prophecy, that was to be after
his ascension, by the pouring out of the Spirit in the days of
the apostles, and that more full accomplishment that should be
in the latter ages of the Christian church. We have an account
that when Christ made this his solemn entry into Jerusalem,
and the whole multitude of the disciples were rejoicing and
praising God, with loud voices, for all the mighty works that
they had seen, the Pharisees from among the multitude said to
Christ, " Master, rebuke thy disciples ;" but we are told, Luke
xix. 39, 40. Christ " answered and said unto them, I tell you,
that if these should hold their peace, the stones would imme-
128 XHOUGII16 ON THE HEVIVAL. i-ART 11.
diately cry out." Signifying, that if Christ's professing disci-
ples should be unaftected on such an occasion, and should not
appear openly to acknowledge and rejoice in the glory of God
therein appearing, it would manifest such fearful hardness of
heart, that the very stones would condemn them. Should not
this make those consider, who have held their peace so long
since Christ has come to our Zion, having salvation, and so
wonderfully manifested his glory in this mighty work of his
Spirit, and so many of his disciples have been " rejoicing and
praising God with loud voices ?"
It must be acknowledged, that so great and wonderful a
work of God's Spirit, is a work wherein God's hand is remark-
ably lifted lip, and wherein he displays his mc^esty, and shews
great favour and mercy to sinners, in the glorious opportunity
he gives them, and by which he makes our land to become
much more a land of uprightness. Therefore that place, Isa.
xxvi. 10, 11. shews the great danger of not seeing God's hand,
and acknowledging his glory and majesty in such a work. —
" Let favour be shewed to the wicked, yet will he not learn
righteousness. In the land of uprightness he will deal unjustly,
and will not behold the majesty of the Lord. Lord, when thy
hand is lifted up they w ill not see ; but they shall see, and be
ashamed for their envy at the people; yea, the fire of thine
enemies shall devour them."
SECT. II.
The Latter-Day Glory is probably to begin in America.
It is not unlikely that this work of God's Spirit, so extra-
ordinary and wonderful, is the dawning, or at least a prelude
of that glorious work of God, so often foretold in scripture,
which, in the progress and issue of it, shall renew the world of
mankind. If we consider how long since the things foretold
as what should precede this great event, have been accom-
plished ; and how long this event has been expected by the
church of God, and thought to be nigh by the most eminent
men of God, in the church ; and withal consider what the
state of things now is, and has for a considerable time been,
in the church of God, and the world of mankind ; we cannot
reasonably think otherwise, than that the beginning of this
great work of God must be near. And there are many things
that make it probable that this work will begin in America. —
It is signified that it shall begin in some very remote part of the
world, with which other parts have no communication but by
nsivigation, in Isa.lx. U. " Surely the isles shall wait for me, and
the ships of Tarshish first, to bring my sons from far." It is
Sect. u. The Probability that America^ <^c^ I2y
exceeding manifest that this chapter is a prophecy of the pros-
perity of the church, in its most 2,lorious state on'carth, in tiie
latter days; and I cannot tliink that any thing else can be here
intended but America by the isles that are far oft', from whence
the first-born sons of that glorious day shall be brought. In-
deed, by the ides, in prophecies of gospel-times, is very often
ineant Europe. It is so in prophecies of that great spreading
of the gospel that siiould be soon after Christ's time, because
it was far separated from that part of the world where the
ehurch of God had till then been, by the sea. But this pro-
phecy cannot have respect to the conversion of Europe, in the
time of that great work of God, in the primitive ages of the
Christian church ; for it was not fulfdled then. The isles
and ships of Tarshish, thus understood, did not wait for God
first ; that glorious work did not begin in Europe, but in Jeru-
salem, and liad for a considerable time been very wonderfully
carried on in Asia, before it reached Europe. And as it is not
that work of God which is chiefly intended in this chapter,
but some more glorious work that should be in the latter age«i
of the Christian church ; therefore, some other j);'irt of the world
is here intended by the isles, that should be, as Europe then
was, far separated from that part of the world where the church
had before been, and with which it can have no communica-
tion but by t'ne ships of Tarshish. And what is chietly intended
is not the British isles, nor any isles near the other continent ;
they are spoken of as at a great distance from that part of the
world where the church had till then been. This prophecy
therefore seems plainly to point out America, as the first-fruits
of that glorious day.
God has made as it were two worlds here below, two great
habitable continents, far separated one from the other : The
latter is as it were now but newly created ; it has been, till of
late, wholly the possession of Satan, the church of God having
never been in it, as it has been in the other continent, from the
beginning of the world. This new world is probably now dis-
covered, that the now and most glorious state of God's church
on earth might commence there ; that God might in it begin a
new world in a spiritual respect, when he creates the new hea-
vens and neiv earth.
God has already put that honour upon the other continent,
tiiat Christ was born there literally, and there made the " pur-
chase of redemption." So, as Providence observes a kind of
equal distribution of things, it is not unlikely that the great spi-
ritual birth of Christ, and the most glorious " application of
redemption," is to begin in this. The elder sister brought forth
Judah, of whom Christ came, and so she was the mother of
Christ ; but the younger sister, after long barrenness, brought
forth Joscpii and Benjamin, the beloved children, Joseph who
'■OL, IV. 17
130 THOUGHTS ON THE REVIVAL. PART XI.
had the most glorious apparel, the coat of many colours; who
was separated from his brethren, and was exalted to great glory
out of a dark dungeon — who fed and saved the world when
ready to perish with famine, and was as a fruitful bough by a
well, whose branches ran over the wall, and was blessed with
all manner of blessings and precious things of heaven and
earth, through the good-will of him that dwelt in the bush —
was, as by the horns of an unicorn, to push the people together
to the ends of the earth, i. c. conquer the world. See Gen.
xlix. 22, &c. and Deut. xxxiii. 13, &c. And Benjamin, whose
mess was five times so great as that of any of his brethren, and
to whom Joseph, that type of Christ, gave wealth and raiment
far beyond all the rest. Gen. xlv. 22,
The other continent hath slain Christ, and has from age
to age shed the blood of the saints and martyrs of Jesus, and
has often been as it were, deluged with the church's blood. —
God has, therefore, probably reserved the honour of building
the glorious temple to the daughter that has not shed so
much blood, when those times of the peace, j)rosperity and
glory of the church, typified by the reign of Solomon, shall
commence.
The Gentiles first received the true religion from the
Jews : God's church of ancient times had been among them,
and Christ was of them. But, that there may be a kind of
equality in the dispositions of Providence, God has so ordered
it, that when the Jews come to be admitted to the benefits of
the evangelical dispensation, and to receive their highest pri-
vileges of all, they should receive the gospel from the Gentiles.
Though Christ was of them, yet they have been guilry of cru-
cifying him ; it is therefore the will of God, that the Jews
should not have the honour of communicating the blessings of
the kingdom of God in its most glorious state to the Gentiles;
but on the contrary, they shall receive the gospel in the begin-
ning of that glorious day from the Gentiles. In some analogy
to this, I apprehend, God's dealings will be with the two con-
tinents. America has received the true religion of the old
continent ; the church of ancient time has been there, and
Christ is from thence. But that there may be an equality, and
inasmuch as that Continent has crucified Christ, they shall not
have the honour of communicating religion in its most glori-
ous state to us, but we to them.
The old continent has been the source and original of
mankind in several respects. The first parents of mankind
dwelt there ; and there dwelt Noah and his sons ; there the
second Adam was born, and crucified, and raised again : And
it is probable that, in some measure to balance these things, the
most glorious renovation of the world shall originate from the
new continent, and the chqrch of God in that respect be froir.
Sect, il The ProhahUhij that America, ^-c. 13i
lience. And so it is probable that will come to pass in spiri-
tuals, which has taken place in temporals, with respect to
America : that whereas, till of late, the world was supplied with
ils silver, and gold, and earthly treasures from the old conti-
nent, now it is supplied chietiy irom the new ; so the course of
things in spiritual respects will be in like manner turned. —
And it is worthy to be noted, that America was discovered
about the time of the reformation, or but little before : Which
reformation was the first thing that God did towards the glori-
ous renovation of \\m world, after it had sunk into the depths
of darkness and ruin, under the great anti-christian apostacy.
So that, as soon as this new world stands forth in view, God
presently goes about doing some great thing in order to make
way for the introduction of the church's latter-day glory —
which is to have its first seat in, and is to take its rise from that
Slew world.
It is agreeable to God's manner, when he accomplishes
any glorious work in the world, in order to introduce a new
and more excellent state of his church, to begin where no foun-
dation had been already laid, that the power of God might be
the more conspicuous ; that the work might appear to be en-
tirely God's, and be more manifestly a creation out of nothing :
agreeable to Hos. i. 10. '• And it shall come to pass, that in
the place where it was said unto them. Ye are not my people,
there it shall be said unto them. Ye arc the sons of the living
God." When God is about to turn the earth into a paradise,
he does not begin his work where there is some good growth
already, but in the wilderness, where nothing grows, and
nothing is to be seen but dry sand and barren rocks ; that the
light may shine out of darkness, the world be replenished from
emptiness, and the earth watered by springs from a droughty
desert : agreeable to many prophecies of scripture, as Isa.
Kxxii. 15. " Until the s()irit be })oured from on higli, and the wil-
derness become a fruitful field." And chap. xli. 18, 19. " I will
open rivers in high places, and fountains in the midst of the
valleys: I will make the wilderness a pool of water, and the dry
land springs of water. I will plant in the wilderness the cedar,
the shittah-tree, and the myrtle, and the oil-tree : 1 will set
in the desert, the fir-tree, and the pine, and the box-tree
together." And chap, xliii, 20. '• I \\\\\ give waters in the wil-
derness, and rivers in the desert, to give drink to my people, my
chosen." And many other parallel scriptures might be men-
tioned. Now as when God is about to do some great work for
his church, his manner is to begin at the lower end ; so, when
he is about to renew the whole habitable earth, it is probable
that he will begin in this utmost, meanest, youngest and weakest
part of it, where the church of God has been planted last of
all ; and so the first shall be last, and the last first ; and that will
132 iHuLOlITS U.\' illP: KisVIVAI. ?ARTli-
be fulfilled in an eminent manner in Isa. xxiv. 19. "From the
uttermost part of the earth have we heard songs, even glory to
the righteous/'
There are several things that seem to me to argue, that
the sun of righteousness^ the sun of the new lieavens and new
earth, when he rises — and "^ comes forth as the bridegroom""' of
his church, " rejoicing as a strong man to run iiis race, having
his going forth from the end of heaven, and his circuit to the
end of it, that nothing may be hid from the ligiit and heat of
it,'""^' shall rise in the west, contrary to the course of things in
the old heavens and earth. The movements of Providence
shall in that day be so wonderfully altered in many respects,
that God will as it were change the course of nature, in ansAver
to the pravers of his church ; as he caused the sun to go from
the west to the cast, when he promised to do such great thing*
for his church; a deliverance out of the hand of the king of
Assyria, is often used by the prophet Isaiah, as a type of the
glorious deliverance of the church from her enemies in the lat-
ter days. Tlie resurrection as it were of Hezekiah, the king
and captain of the church, (as he is called, 2 Kings xx. 5.) is
given as an earnest of the church's resurrection and salvation,
isa. xxxviii. 0, and is a type of the resurrection- of Christ. At
the same time there is a resurrection of the sun^ or coming
back and rising again from the west, whither it had gone-
down ; which is also a type of the sun of righteousness. The
sun was brought back ten degrees : which probably brought it
to the meridian. The sun of righteousness lias long been go-
ing down from east to west ; and probably when the time comes
of the church's deliverance from her enemies, so often typified
by the Assyrians, the light will rise in the west, till it shines
through the world like the sun in its meridian brightness.
The same seems also to be represented by the course of
the waters of the sanctuary, Ezek. xlvii. which was from Avest
to east ; which waters undoubtedly represented the Holy
Spirit, in the progress of his saving influences, in the latter
ages of the world ; for it is manifest, that the whole of those
last chapters of Ezekiel treat concerning the glorious state of
the church at that time. And if we may suppose that this
glorious work of God shall begin in any part of America, I
think, if we consider the circumstances of the settlement of
New England, it must needs appear the most likely, of all
American colonies, to be the place whence this work shall
+ It is evident that tlie Holy Spirit, in those expressions in Psal. xix. 4, 6.
has respect to something else besides the natural sun, and that a regard is had to
the sun of rifjhteousness, who by his light converts the soul, makes wise the
simple, enlightf i;s the eyes, and lejoices the heart ; and by his preached gospel
enlightens and v, arms the world of mankind : by the Psalmist's own application
in ver. 7. and tho apostle's application of ver. 4. in Rom x. 18.
Sect. hi. Danger of slighting this ^\ork. i3o
principally takes its rise. And, if these things be so, it gives
us more abundant reason to hope that what is now seen in
America, and especially in New-England, may prove the dawn
of that glorious day ; and the very uncommon and wonderful
circumstances and events of this work, seem to me strongly to
argue that Go-' intends it as the beginning or forerunner of
something vasiiy ^^rv^dt.
SECT. III.
The Danger of not acknowledging and encouraging , and espe-
cially of deriding this Work.
I HAVE thus long insisted on this point, because, if these
things are so, it greatly manifests how much it behoves us to
encourage and promote this work, and how dangerous it will
be to forbear so doing. It is very dangerous for God's profes-
sing people to lie still, and not to come to the help of the Lord,
whenever he remarkably pours out his Spirit, to carry on the
work of redemption in the application of it ; but above all,
when he comes forth to introduce that happy day of God's
power and salvation, so often spoken of. That is especially the
appointed season of the application of redemption ; the ap-
pointed time of Christ's reign ; the reign of Satan as god of
this world lasts till then ; but afterwards will be the proper
time of actual redemption, or new creation, as is evident by
Isa. Ixv. 17, 18,&;c. and Ixvi. 12. and Rev. xxi. 1. All the out-
pourings of the Spirit of God, before this, are as it were by
way of anticipation. There was indeed a glorious season of
the application of redemption in the first ages of the Christian
church, which began at Jerusalem on the day of Pentecost :
but that was not the proper time of ingathering. It was only
as it were the feast of first fruits ; the ingathering is at the end
of the year, or in the last ages of the Christian church, as it is
represented. Rev. xiv. 14 — 16. and will probably as much ex-
ceed what was in the first ages of the Christian church, though
that filled the Roman empire, as that exceeded all that had
been before, under the Old Testament, confined only to the
land of Judea.
The great danger of not appearing openly to acknowledge,
rejoice in, and promote that great work of God, in bringing
in that glorious harvest, is represented in Zech. xiv. 16, 17, 18,
19. " And it shall come to pass, that every one that is left, of
all the nations which came against Jerusalem, shall even go up
from year to year to worship the King, the Lord of Hosts, and
to keep the feast of tabernacles. And it shall be, that whoso
will not come up of all the families of the earth unto Jerusa-
134 THOUGHTS ON THE REVIVAL. PART II.
lem, to worship the King, the Lord of Hosts, even upon thena
shall be no rain. And if the family of Egypt go not up, and
come not, that have no rain ; there shall be the plague, where-
with the Lord will smite the heathen that come not up to keep
the feast of tabernacles. This shall be the punishment of
Egypt, and the punishment of all nations that come not up to
keep the feast of tabernacles." It is evident by all the context,
that the glorious day of the church of God in the latter ages
of the world, is the time spoken of. The feast of tabernacles
here seems to signify that glorious spiritual feast which God
shall then make for his church, the same that is spoken of,
Isa. XXV. 6. and the great spiritual rejoicings of God's people
at that time. There were three great feasts in Israel, at which
all the males were appointed to go up to Jerusalem : the feast
of the passover^ and the feast of the first-fruits or the feast of
Pentecost ; and the feast of ingathering, at the end of the year,
or the feast of tabernacles. In the first of these, viz. the feast
of the jmssover, was represented the purchase of redemption
by Jesus Christ ; for the Paschal lamb was slain at the time of
that feast. The other two that followed it were to represent
the two great seasons of the application of the purchased
redemption. In the former of them, viz. the feast of the first
fruits, which was called the feast of Pentecost, was represented
that time of the outpouring of the Spirit in the first ages of
the Christian church, for the bringing in the first-fruits of
Christ's redemption, which began at Jerusalem on the day of
Pentecost. The other, which was the feast of ingathering, at
the end of the year — which the children of Israel were ap-
pointed to keep on occasion of their gathering in their corn
and their wine, and all the fruit of their land, and was called
the feast of tabernacles — represented the other more joyful and
glorious season of the application of Christ's redemption,
which is to be in the latter days. Then will be the great day
of ingathering of the elect, the proper and appointed time of
gathering in God's fruits, when the angel of the covenant shall
thrust in his sickle, and gather the harvest of the earth ; and
the clusters of the vine of the earth shall also be gathered. —
This was upon many accounts the greatest feast of the three.
There were much greater tokens of rejoicings in this feast than
any other. The people then dwelt in booths of green boughs,
and were commanded to take boughs of goodly trees, branches
of palm trees, and the boughs of thick trees, and willows of
the brook, and to rejoice before the Lord their God. This
represents the flourishing, beautiful, pleasant state of the
church, rejoicing in God's grace and love, and triumphing
over all her enemies. The tabernacle of God was first set up
among the children of Israel, at tiie time of the/m.s/! of taber-
nacles \ hut. in that glorious time of the Christian church.
Sect. hi. Danger of slighting this Work. 13 J
God will above all other times set up his tabernacle amongst
men, Rev. xxi. 3. " And I heard a great voice out of heaven,
saying, The tabernacle of God is with men, and lie will dwell
with them, and they shall be his people, and God himself shull
be with them, and be their God.
The world is supposed to have been created about the
time of year wherein the feast of tabernacles was appointed ;
so, in that glorious time, God will create a new heaven and a
new earth. The temple of Solomon was dedicated at the time
of the feast of tabernacles^ when God descended in a pillar
of cloud, and dwelt in the temple ; so, at this happy time, the
temple of God shall be gloriously built up in the world, and
God shall in a wonderful manner come down from heaven to
dwell with his church. Christ is supposed to have been born
at the feast of tabernacles; so, at the commencement of that
glorious day, Christ shall be born ; then, above all other times,
shall "the woman clothed with the sun, with the moon under
her feet, that is in travail, and pained to be delivered, bring forth
her son to rule all nations,"^ Rev. xii. The feast of tabernacles
was the last feast that Israel had in the whole year, before the
face of the earth was destroyed by the winter : presently after
the rejoicings of that feast were past, a tempestuous season
began, Acts xxvii. 9. " Sailing w^as now dangerous, because the
feast was now already past." So this great feast of the Chris-
tian church v^'ill be the last feast she shall have on earth ; soon
after it is past, this lower world will be destroyed. At the
feast of tabernacles, Israel left their houses to dwell in booths
or green tents ; which signifies the great weanedness of God's
people from the world, as pilgrims and strangers on the earth,
and their great joy therein. Israel v/ere prepared for the
feast of tabernacles by the feast of trumpets, and the day of
atonement, both in the same month ; so, way shall be made
for the joy of the church of God, in its glorious state on earth,
by the extraordinary preaching of the gospel, deep repentance
and humiliation for past sins, and for the great and long-con-
tinued deadness and carnality of the visible church. Christ,
at the gxe^t feast of tabernacles, stood in Jerusalem, and cried,
saying, "If any man thirst, let him come unto me and drink;
He that believeth on me, as the scripture hath said, out of his
belly shall flow rivers of living waters :" signifying the extraor-
dinary freedom and riches of divine grace towards sinners at
that day, and the extraordinary measures of the Holy Spirit that
shall be then given : agreeable to Rev. xxi. 6. and xxii. 17.
It is threatened (Zech. xiv.) that those who at that time
shall'not come to keep this feast, i. e. that shall not acknowledge
God's glorious works, praise his name, and rejoice with his
people — but Avho should stand at a distance, as unbelieving and
disaffected— -?//Jo/? them shall be no rain ; thej^ shail have no
"130 THOUGHTS ON THti REVIVAL. iW&T 11.
share in the shower of divine blessing that shall then descend
on the earth, the spiritual rain spoken of, Isa xliv. 3. but God
would give them over to hardness of heart and blindness of
mind. The curse is denounced against such, in a maimer still
more awful, ver. 12. "And this shall be the plague wherewitii
the Lord shall smite all the people that have fought against
Jerusalem : Their flesh shall consume away while they stand
upon their feet, and their eyes shall consume away in their holes,
and their tongue shall consume away in their mouth." Here
also, in all probability, is intended a spiritual judgment, or a
plague and curse from (iod upon the soul, rather than upon the
body ; that such persons, who at that time shall oppose God's
people in his v/ork, shall in an extraordinary manner be given
over to a state of spiritual death and ruin, that they shall re-
markably appear dead while alive, and shall be as walking rotten
corpses while they go about amongst men. The great danger
of not joining with God's people at that glorious day is also re-
presented, Isa. Ix. 12. '• For the nation and kingdom that will
not serve thee shall perish ; yea, those nations shall be utterly
wasted.
Most of the great temporal deliverances wrought for Israel
of old, were typical of the great spiritual works of God for the
salvation of souls, and the deliverance and prosperity of his
church, in gospel days ; and especially they represented that
greatest of all deliverances of God's church in the latter days,
which is above all others the proper season of actual redemp-
tion of men's souls. But it may be observed, that if any
appeared to oppose God's work in those great temporal de-
liverances ; or if there were any of his professing people, who
on such occasions lay still, stood at a distance, or did not arise
and acknowledge God in his work, and appear to promote it :
it was what in a remarkable manner incensed God's anger, and
brought his curse upon such persons. — When God wrought
that great work of bringing the children of Israel out of Egypt,
(which was a type of God's delivering his church out of the
spiritual Egypt at the time of the fall of Antichrist, as is evi-
dent by Rev. xi. 8. and xv. 3.) how highly did he resent it,
when the Amalekites appeared as opposers in that affair ? and
how dreadfully did he curse them for it? Exod. xvii. 14 — 16.
*' And the Lord said unto Moses, Write this for a memorial
in a book, and rehearse it in the ears of Joshua ; for I will utterly
put out the remembrance of Amalek from under heaven. And
Moses built an altar, and called the name of it Jehovah-nissi.
For he said. Because the Lord will have war with Amalek from
generation to generation." And accordingly we fmd that God
remembered it a long time after, 1 Sam. xv. 3. And how highly
did God resent it in the Moabites and Ammonites, that they did
iTot lend a helping band, and eucourage and promote thr
Sect. hi. Dmiger of slighting this Worlc. 137
affair? Deut. xxiii. 3, 4. "An Amorite or Moabite shall not enter
into the congregation of the Lord ; even to their tenth generation,
shall they not enter into the congregation of the Lord forever.
Because they met you not with bread and with water in the way,
when ye came forth out of Egypt." And how were the children of
Reuben, and the children of Gad, and the half tribe of Manas-
seh threatened, if they did not go and help their brethren in
their wars against the Canaanites? Num. xxxii. '20 — 23. "And
Moses said unto them, if ye will do this thing, if ye will go
armed before the Lord to war, and will go all of you armed over
Jordan before the Lord, until he hath driven out his enemies
from before him, and the land be subdued before the Lord, then
afterward ye shall return, and be guiltless before the Lord and
before Israel ; and this land shall be your possession before the
Lord. But if ye will not do so, behold, ye have sinned against
the Lord ; and be sure your sin will find you out."
That was a glorious work which God wrought for Israel,
when he delivered them from the Canaanites, by the hand of
Deborah and Barak. Almost every thing about it shewed a
remarkable hand of God. It was a prophetess, one imme-
diately inspired by God, that called the people to the battle,
/and conducted them in the whole affair. The people
seem to have been miraculously animated and encouraged in
the matter, when they willingly offered themselves, and ga-
thered together to the battle ; they jeoparded their lives in the
high places of the field, without being pressed or hired, when
one would have thought they should have but little courage
for such an undertaking. For what could a number of poor,
weak, defenceless slaves do, without a shield 07' spear to he
seen among forty thousand of them, to go against a great prince
with his mighty host and nine hundred chariots of iron ?
And the success wonderfully shewed the hand of God ; which
makes Deborah exultingly to say. Judges v. 31. " O my soul,
thou hast trodden down strength !" Christ with his heavenly
host was engaged in that battle ; and therefore it is said, ver. 20,
" They fought from heaven, the stars in their courses fought
against Sisera." The work of God therefore in this victory
and deliverance which Christ and his host wrought for Israel,
was a type of what he will accomplish for his church in that
great last conflict of the church with her open enemies, that
shall introduce the church's latter-day glory ; as appears by
Rev. xvi. 16. (speaking of that great battle,) " And he gathered
them together into a place, called in the Hebrew tongue, Arma-
geddon, i. e. the mountain of Megiddo ; alluding as is sup-
posed by expositors, to the place where the battle was fought
with the host of Sisera, Judges v. 19. " The kings came and
fought the kings of Canaan, in Taanach, by the waters of
Megiddo." Which can signify nothing else than that this
VOL. V^. IS
138 THOUGHTS ON THE REVIVAL. PART II.
battle, which Christ , and his church shall have with their
enemies, is the antitype of the battle ihat was fought there.
But what a dreadful curse from Christ did some of Goer's pro-
fessing people, Israel, bring upon themselves, by lying still at
that time, and not putting to an helping hand ; Judges v. 23.
" Curse ye Meroz,said the angel of the Lord, curse ye bitterly the
inhabitants thereof; because they came not to the help of the
Lord, to the help of the Lord against the mighty.'' The angel
of the Lord was the captain of the host ; he that had led Israel,
and fought for them in that battle, who is very often called the
angel of the Lord^ in scripture ; the same that appeared to
Joshua with a sword drawn in his hand, and told him that he
was come as the captain of the host of the Lord: and the same
glorious captain who is represented as leading forth his hosts
to that battle, of which this was the type. Rev. xix. 11, &c.
It seems the inhabitants of Meroz were unbeheving concerning
this great work; they would not hearken to Deborah's pre-
tences, nor did it enter into them that such a poor defenceless
company should ever prevail against those that were so mighty.
They did not acknowledge the hand of God, and therefore
stood at a distance, and did nothing to promote the work ; but
what a bitter curse from God did they bring upon themselves
by it; — it is very probable that one great reason why the inha-
bitants of Meroz were so unbelieving concerning this work,
was, that they argued a priori; they did not like the begin-
ning of it, it being a woman that first led the way, and had the
chief conduct in the affair; nor could they believe that such
despicable instruments, as a company of unarmed slaves, were
ever like to effect so great a thing ; and pride and unbelief
wrought together, in not being willing to follow Deborah to
the battle.
It was another glorious work of God that he wrought for
Israel, in the victory that was obtained by Gideon over the
Midianites and Amalekites, and the children of the east, when
they came up against Israel like grasshoppers, a muhitudc
that could not be numbered. This also was a remarkable type
of the victory of Christ and his churcii over his enemies, by
the pouring out of the spirit with the preached gospU ; as is
evident by the manner in which Gideon was immediately
directed of God, which was not by human sword or bow, but
by blowing of trumpets, and by lights in earthen vessels. We
read that on this occasion, Gideon called the people together
to help in this great affair ; and that accordingly great num-
bers resorted to him, and came to the help of the Lord, Judges
vii. 23, 24. But the inhabitants of Succoth and Penuel were
unbelieving, and would not acknowledge the hand of God in
that work, though it was so great and wonderful, nor would
'hey join to promote it, Gideon desired their help, when ho
Sect. III. Danger of slighting this Work. li».0
was pursuing after Zeba and Zalmunna ; but they despised
his pretences, and his confidence of the Lord being on his side,
to dehver those two great princes into the hands of such
a despicable company as he and his three hundred men, and
would not owu the work of God, nor atlord Gideon any
assistance. God proceeded in this work in a way that was
exceeding crost; to iheir pride. And they also refused to own
the work, because they argued a priori^ they could not
believe that God would do such great things by such a
despicable instrument, one of such a poor, mean family in
Manasseh, and he the least in his father's house ; and the
company that was with him appeared very wretched, being
but three hundred men, and they weak and faint. But we see
how they suifered for their folly, in not acknowledging and
appearing to promote this work of God : Gideon, when he
returned from the victory " took them, and taught them with
the briers and thorns of the wilderness, and beat down the tower
of Penuel," (he brought down their pride and their false con-
fidence) " and slew the men of the city," Judg. viii. This
in all probability Gideon did, as moved and directed by
the angel of the Lord, that is Christ, who first called him, and
sent him forth in this battle, and instructed and directed
him in the whole affair.
The return of the ark of God to dwell in Zion, in the
midst of the land of Israel, after it had been long absent — first
in the land of the Philistines, and then in Kirjath-jearim,
in the utmost borders of the land — strikingly represented the
return of God to a professing people, in the spiritual tokens of
his presence after long absence from them. The ark ascend-
ing up into a mountain, typified Christ's ascension into
heaven. It is evident by the Psalms that were penned on
that occasion, especially the 68th Psalm, that the exceeding
rejoicings of Israel on that occasion represented the joy of the
church of Christ on his returning to it, after it has been in a
low and dark stale, to revive his work, bringing his people
back, as it were, " from Bashan, and from the depth of the sea ;"
scattering their spiritual enemies, and causing that " though
they had lien among the pots, yet they should be as the wings
of a dove, covered with silver, and her feathers with yellow
gold ;" and giving the blessed tokens of his presence in his
house, that his people may " see the goings of God their king
in the sanctuary." The gifts which David, with such royal
bounty distributed amongst the people on that occasion,
(2 Sam. vi. 18, 19. and I Chron. xvi. 2, 3.) represent spiritual
blessings that Christ liberally sends down on his church, by
the outpourings of his Spirit. See Psalm Ixviii. 1, 3, 13,
18 — ^24. And we have an account how that all the people,
fromi Shihor of Egypt, even unto the entering in of Hemath,
14W IHetffiHTS ON THE REVIVAL. PART 11.
gathered together, and appeared to join and assist in that great
affair ; and Ihat all Israel " brought up the ark of the covenant
of the Lord, with shouting, and with sound of the cornet,
and with trumpets, and with cytnoals, making a noise with
psalteries and hurps," 1 Chron. xiii. 2, 5. t^nd xv. 2S. And
not only the men, but the women of Israel, the daughters of
Zion appeared, as pubhcly joining in the praises and rejoic-
ings on that occasion, 2 Sam. vi. 19. But we read of one
of David's wives, even Michal, Saul's daughter, whose
heart was not engaged in the affair, and did not appear with
others to rejoice and praise God on this occasion, but kept
away, and stood at a distance, as disaffected, and disliking the
management. She despised and ridiculed the transports and
extraordinary manifestations of joy; and the curse that she
brought upon herself by it was that of being barren to the day
of her death. Let this be a warning to us, let us take heed,
in this day of the bringing up of the ark of God, that, while
we are in visibility and profession the spouse of the spiritual
David, we do not shew ourselves to be indeed the children of
false-hearted and rebellious Saul, by our standing aloof, and
our not joining in the joy and praises of the day, disliking and
despising the joys and affections of God's people because they
are so high in degree, and so bring the curse of perpetual bar-
renness upon our souls.
Let us take heed that we be not like the son of the bond-
woman, born alter the flesh,that persecuted him that was born
after the Spirit, and mocked at the feasting and rejoicings that
were made for Isaac when he was weaned; lest we should be
cast out of the family of Abraiiam, as he was, Gen. xxi. 8, 9.
That affair contained spiritual mysteries, and was typical of
things that come to pass in these days of the gospel ; as is
evident by the apostle's testimony, Gal. iv. 22, &c. And par-
ticularly it seems to have been typical of two things ;
First, The weaning of the churcii from its luilk of carnal
ordinances, ceremonies, shadows and beggarly elements, upon
the coming of Christ, and pouring out of the Spirit in the days
of the apostles. The church of Christ, in the times of the Old
Testament, was in its minority, even as a babe ; and the apostle
tells us that babes must be fed with milk, and not with strong
meat: but when God weaned his church from these carnal
ordinances, on the ceasing of the legal dispensation, a glorious
gospel feast was provided for souls, and God fed his people
with spiritual dainties, filled them with the Spirit, and gave
them joy in the Holy Ghost. Ishn.ael in mocking at the
time of Isaac's feast, by the apostle's testimony, represented the
carnal Jews, the childroii of the literal Jerusalem, wlio, when
they beheld the rejoicings of Christians in their spiritual and
evangelical privileges, were filled with envy, deriding, C!on=
Sect, n I. Danger of slighting this Worh 141
hadicting and blaspheming, (Acts ii. 13. and chap. xiii. 45,
and xviii. 6.) and therefore were cast out of the family of
Abraham, and out of the land of Canaan, to wander tluough
the earth.
Secondly, This weaning of Isaac seems also to represent
the conversion of sinners, which is several times represented in
scripture by the weaning of a child ; as in Psalm cxxxi. and
Isa. xxviii. 9 : because in conversion the soul is weaned from
the enjoyments of the world, which are as it were the breast of
our mother earth; and is also weaned from the covenant of our
first parents, which we as naturally hang upon, as a child on its
motlier's breast. And the great feast that Abraham made on
that occasion represents the spiritual feast, the heavenly privi-
leges, and holy joys and comforts, which God gives to souls at
their conversion. Now is a time when God in a remarkable
manner is bestowing the blessings of such a feast : Let every
one take heed that he do not now shew himself to be the son of
the bond-woman, and born after the flesh, by standing and de-
riding, with mocking Ishmael ; lest they be cast out us he was,
and it be said concerning them, " The sons of the bond-woman
shall not be heirs with the sons of the free-woman." Do not let
us stumble at these things, because they a e so great and extra-
ordinary ; for "if we have run with the footmen, and they have
wearied us^ how shall we contend with horses ?" There is doubt-
less a time coming when God will accomphsh things vastly
greater and more extraordinary than these.
And that we may be warned not to continue doubting and
unbelieving concerning this work, because of the extraordinary
degree of it, and the suddenness and swiftness of the accom-
plishment of the great things that pertain to it ; let us consider
the example of the unbelieving Lord in Samaria, who could not
believe so extraordinary a work of (lod to be accomplished so
suddenly as was declared to him. The prophet Elisha foretold
that the great famine in Samaria should very suddenly, even in
one day, be turned into an extraordinary plenty ; but the work
was too great and too sudden for him to believe : says he, " If
the Lord should make windows in heaven, might this thing be?'"
And the curse that he brought upon himself by it was that he
saw it with his eyes, and did not eat thereof, but miserably
perished, and was trodden down as the mire of the streets, when
others were feasting and rejoicing, 2 Kings vii.
When God redeemed his people from their Babylonish
captivity, and they rebuilt Jerusalem, it was, as is universally
owned, a remarkable type of the spiritual redemption of God's
church; an J particularly of the great deliverance of the
Christian church from spiritual Babylon, and their rebuilding
the spiritual Jerusalem, in the latter days; and therefore they
are often spoken of as one by the prophets. And this probably
i4ii THOUGHTS ON THE REVIVAL. S-ART II.
was the main reason that it was so ordered in Providence, and
particularly noted in scripture, that the children of Israel on
that occasion, kept the greatest feast of tabernacles that ever
had been kept in Israel since the days of Joshua, when the
people were tirst settled in Canaan. (Neh. viii. 10, 17.) For
at that time happened that restoration of Israel, which had the
greatest resemblance of that great restoration of the church of
God, of which the feast of tabernacles was the type, of any
that had been since Joshua first brought the peo|)le out of the
wilderness, and settled them in the good land. But we read of
some that opposed the Jews in that affair, weakened their
hands, ridiculed God's people, the instruments employed in
that work, despised their hopes, and made as though their con-
fidence was little more than a shadow, and would utterly fail
them : " What do these feeble Jews ? (say they) will they fortify
themselves ? will they sacrifice ? will they make an end in a day ?
will they revive the stones out of the heaps of the rubbish
which are burnt ? Even that which they build, if a fox go up, he
shall even break down their stone wall." Let not us be in any
measure like them, lest it be said to us, as Nehemiah said to
them, Neh. ii. '20. " We his servants will arise and build ; but you
have no portion, nor right, nor memorial in Jerusalem." And
lest we bring Nehemiah's imprecations upon us, chap. iv. 5.
" Cover not their iniquities, and let not their sin be blotted out
from before thee ; for they have provoked thee to anger before
the builders."'
As persons will greatly expose themselves to the curse
of God, by opposing, or standing at a distance, and keeping
silence at such a time as this ; so for persons to arise, and
readily to acknowledge God, and honour him in such a work,
and cheerfully and vigorously to exert themselves to promote
it, will be to pui themselves much in the way of the divine
blessing. What a mark of honour does God put upon those
in Israel, that willingly offered themselves, and came to
the help of the Lord against the mighty, when the angel
of the Lord led forth his armies, and they fought from heaven
against Sisera? Judg. v. 2, 9, 14 — 18. And what a great
blessing is pronounced on Jael, the wife of Heber the Kenite,
for her appearing on the Lord's side, and for what she did to
promote that work ? " Blessed above women shall Jael, the wife
of Heber the Kenite be, blessed shall she be above women in
the tent." And what a blessing is pronounced on those which
shall have any hand in the destruction of Babylon, which was
the head city of the kingdom of Satan, and of the enemies of
the church of God ? Psal. cxsxvii. 9. " Happy shall he be that
taketh and dasheth thy little ones against the stones." What
a particular and honourable notice is taken, in the records
of God's word, of those that arose and appeared as David's
Sect. hi. Danger of slighting this Work. 143
helpers, to introduce him into the kingdom of Israel ? 1 Chron.
xii. The host of those who thus came to the help of the
Lord, in that glorious revolution in Israel, by which the
kingdom of that great tjj-e of the Messiah was set up
in Israel, is compared to the host of God, (ver. ''2'^.) "At that
time, day by day, there came to David to help him, until it was
a great host, like the host of God." And doubtless it was
intended to be a type of the host that shall appear with
the spiritual David, as his helpers, when he shall come to set
up his kingdom in the world ; the same host that we read of,
Rev. xiv. 14. The Spirit of God then pronounced a special
blessing on David's helpers, as co-workers with God, ver. 18.
" Then the spirit came upon Amasai, who was chief of the
captains, and he said, Thine are we, David, and on thy side,
thou son of Jesse : Peace, peace be unto thee, and peace be to
thine helpers; for thy God helpeththee." So we may conclude,
that God will much more give his blessing to such as come to
the help of the Lord, when he sets his own dear Son as king
on his holy hill of Zion. They shall be received by Christ,
and he will put peculiar honour upon them, as David did on
those his helpers ; as we have an account in the following
words, ver. 18. " Then David received them, and made them
captains of the band." It is particularly noted of those that
came to David to Hebron, ready armed to the war, to turn the
kingdom of Saul to him, according to tiie word of the Lord,
that " they were men that had underst inding of the times, to
know what Israel ought to do," ver. 23 and 32. Wherein they
differed from the Pharisees and other Jews, who did not
come to the help of the Lord, at the time that the great Son of
David appeared to set up his kingdom in the world. These
Christ condemns, because they had not " understanding of those
times," Luke xii. 56. " Ye hypocrites, ye can discern the face
of the sky, and of the earth ; but how is it that ye do not discern
these times?" So it will always be, when Christ remarkably
appears on earth, on a design of setting up his kingdom here ;
many will not understand the times, nor what Israel ought to do,
and so will not come to turn about the kingdom to David.
The favourable notice that God will take of such as ap-
pear to promote the work of God, at such a time as this, may
also be argued from such a very particular notice being taken
in the sacred records, of those that helped in rebuilding the wall
of Jerusalem, upon the return from the Babylonish captivity,
Nehem. chap. iii.
144 thoCgmts on the revtvai,. f An* ir.
SECT. IV.
The OhUgations of Rulers, Ministers, and all Sorts, to promote
this Work.
At such a time as this, when God is setting his king on
his holy hill of Zion, or establishing his dominion, or shewing
forth his regal glory from thence, he expects that his visible
people, without exception, should openly appear to acknow-
ledge him in such a work, and bow before him, and join with
him. But especially does he expect this of civil riders: God's
eye is especially upon them, to see how they behave them-
selves on such occasion. When a new king comes to the
throne, if he comes from abroad, and enters into his kingdom,
and makes his solemn entry into the royal city, it is expected
that all sorts should acknowledge him ; but above all others is
it expected that the great men, and public officers of the
nation, should then make their appearance, and attend on
then- sovereign, with suitable congratulations, and manifesta-
tions of respect and loyalty. If such as these stand at a
distance at such a time, it will be much more noticed ; and
will awaken the prince's jealousy and displeasure much more
than such a behaviour in the common people. And thus it is,
when that eternal Son of God, and heir of the world — by
whom kings reign, and princes decree justice, and whom
his Father has appointed to be king of kings — comes as it were
from far, and in the spiritual tokens of his presence enters into
the royal city Zion. God has his eye at such a time,
especially, upon these princes, nobles and judges of the earth,
spoken of Prov. viii. 16. to see how they behave themselves,
vihether they bow to him, who is made the head of all princi-
pality and power. This is evident by Psal. ii. 6, 7, 10 — 12.
"Yet have I set my king upon my holy hill of Zion. I will
declare the decree: the Lord hath said unto me, Thou art my
Son, this day have I begotten thee. — Be wise now therefore,
O ye kings : be instructed, ye judges of the earth. Serve the
Lord with fear, and rejoice with trembling. Kiss the Son,
lest he be angry, and ye perish from the way, when his wrath
is kmdled but a little." There seems to be in the words an allu-
sion to a new king commg to the throne, and making his
solemn entry into the royal city, when it is expected that all,
especially men in public office and authority, should manifest
their loyalty, by some open and visible tokens of respect,
by the way, as he passes along ; and those that refuse or neg-
lect it, are in danger of being immediately struck down, and
perishing /rozTi tlie way^ by which the king goes in solemn
T>face!?5ion
»5ECT. IV. OhUgaliotis of Rulers, Ministers^ <^. l4u
The day wherein God, in an eminent manner, sends forth
the rod of" Christ's strength out of Zion, that he may rule
in ihe lui-lit of his enemies, the day of his power wlierehi
his people shall be made willing, is also eminently a day of his
wrath, especially to such rulers as oppose him, or will not
bow to him. It will prove a day wherein he "shall strike
through kings and HII the places with the dead bodies, and wound
the heads over many countries," Psal. ex. And thus it is, that
when the Son of God "girds his sword upon his thigh, with iiis
glory and his majesty, and in his majesty rides prosperously,
because of truth, meekness, and righteousness, his right hand
teaches him terrible things." They were the princes of Succoth
especially who sutibred punishment, when the inhabitants of
that city refused to come to the help of the Lord. When
Gideon was pursuing after Zebah and Zalmunna, we read that
Gideon took the elders of the city and thorns of the wilderness,
and briers, and with them he taught the men of Succoth. It is
especially noticed, that the rulers and chief men of Israel,
were called upon to assist in the aifair of bringing up the
ark of God ; they were chiefly consulted, and were princi-
pal in the management of the ati'air, i Chron. xiii. 1. "And
David consulted with the captains of thousands and hundreds,
and with every leader." And chap. xv. 25. "So David and
the elders of Israel, and the captains over thousands, went to
bring up the ark of the covenant of the Lord, out of the
house of Obed-Edom, with joy." So, 2 Sam. vi. 1. And so it
was when the ark was brought into the temple, (1 Kings viii.
1, 3. and 2 Chron. v. 2, 4.)
And as rulers by neglecting their duty at such a time,
will especially expose themselves to God's great displeasure ;
so by fully acknowledging God in such a work, and by
cheerfully and vigorously exerting themselves to promote it,
they will especially be in the way of receiving peculiar
honours and rewards at God's hands. It is noted of the princes
of Israel, tiiat they especially appeared to honour God with
their princely offering, on occasion of setting up the tabernacle
of God in the congregation of Israel. I have observed already
that this was dor^e at the time of the feast of tabernacles, i.nd
was a type of the tabernacle of God being with men, and his
dwelling with men in the latter days. And with what abundant
particularity is it noted of each prince, how much he offered
to God on that occasion, for their everlasting honour, in the
7th cliapter of Numbers ? And so, with hovv^ much favour and
honour does the Spirit of God take notice of those princes in
Israel, who came to the help of the Lord, in the w r against
Sisera? Judg. v. 9. " My heart is towards the governors of
Israel, that offered themselves willingly among the people."
And, (ver. 14) Out of Machir came down governors, (ver, 15.)
vol. IV 10
146 THOUGHTS OS THE RLVIVAL. PART 11.
•'• And the princes of Issachar were with Deborah." And in the
account we have of rebuilding the wall of Jerusalem, Nehem. iii.
it is particularly noted what a hand one and another of the
rulers had in this affair ; such a part of the wall was repaired
by the ruler of the half part of Jerusalem, and such a part by
the ruler of the other half part of Jerusalem, and such a part
by the ruler of part of Beth-haccerem, and such a part by the
ruler of part of Mizpah, and such a part by the ruler of the
half part of Bethzur ; and such a part by the ruler of Mizpah,
ver. 9 — 19. And there it is particularly noted of the rulers of
one of the cities, that they put not their necks to the work of
the Lord, though the common people did ; and they are stig-
matized for it in the sacred records, to their everlasting
reproach, (ver. 5.) " And next unto them the Tekoites repaired ;
but their nobles put not their necks to the work of the Lord." So
the Spirit of God, with special honour, takes notice of princes
and rulers of several tribes, who assisted in bringing up the ark.
Psal. Ixviii. 27.
And I humbly desire it may be considered, whether we
have not reason to fear, that God is provoked with this land,
because no more notice has been taken of the late glorious work
by the civil authority ; that no more has been done by them as
a public acknowledgment of God in this work, and no more
improvement of their authority to promote it. This might
have been done, either by appointing a day of public thanks-
giving to God for so unspeakable a mercy, or a day of fasting
and prayer, to humble ourselves before God for our past dead-
ness and unprofitableness under the m.eans of grace, and to
seek the continuance and increase of the tokens of his presence.
Can it be pleasing to God, that the civil authority have not so
much as entered upon any public consultation, what should be
done to advance the present revival of religion, and great refor-
mation that is begun in the land ? Is there not danger that such
a behaviour at such a time, will be interpreted by God, as a
denial of Christ ? If but a new governor comes into a province
how much is there done, especially by those who are in autho-
rity, to put honour upon liim ? They arise, appear publicly,
and go forth to meet, to address, and congratulate him, and
with great expense to attend and aid him. If the authority
of the province, on such an occasion, should all sit still, and
say and do nothing, and take no notice of the arrival of their
new governor, would there not be danger of its being inter-
preted by him and his prince that sent him, as a denial of his
authority, or a refusing to receive and honour him as their
governor ? And shall the head of the angels, and lord of
the universe, come down from heaven, in so wonderful a
manner, into the land; and shall all stand at a distance,
and be silent and inactive on such nn occasion ? I would
Sect. iv. Obligations of Rulers^ Ministers, ^-c 147
humbly recommend it to our rulers to consider whether God
does not now say to them, " Be wise now, ye rulers ; be in-
structed, ye judges of New England ; kiss the Son, lest he
be angry, and ye perish from the way."
It is prophesied, Zech. xii. 8. that in the glorious day of
the Christian church, the house of David, or the rulers in God's
" Israel, shall be as God, as the angel of the Lord, before his
people." But how can such rulers expect to have any share in
this glorious promise, who do not so much as openly acknow-
ledge God in the work of that Spirit, by whom the glory of that
day is to be accomplished 1 The days are coming, when the
saints shall reign on earth, and all dominion and authority shall
be given into their hands : but, if our rulers would partake of
this honour, they ought, at such a day as this, to bring their
glory and honour into the spiritual Jerusalem, agreeable to
Rev. xxi. *24.
But, above all others, is God''s eye upon the ministers of
the gospel, as expecting of them, that they should arise,
acknowledge, and honour him in such a work as this, and do
their utmost to encourage and promote it. For this is the very
business to which they are called and devoted : it is the office
to which they are appointed, as co-workers with Christ. They
are his ambassadors and instruments, to awaken and convert
sinners, and establish, build up and comfort saints ; it is
the business they have been solemnly charged with, before
God, angels and men, and to which they have given up them-
selves by the most sacred vov/s. These especially are the
officers of Christ's kingdom, who, above all other men upon
earth, represent his person ; into whose hands Christ has com-
mitted the sacred oracles, holy ordinances, and all his appointed
means of grace, to be administered by them. They are the
stewards of his household, into whose hands he has committed
its provision ; the immortal souls of men are committed to
them, as a flock of sheep are committed to the care of a shep-
herd, or as a master commits a treasure to the care of a servant,
of which he must give an account. It is expected of them,
above all others, that they should have understanding of the
times, and know what Israel ought to do ; for it is their business
to acquaint themselves with tlnngs pertaining to the kingdom
of God, and to teach and enlighten others in the same. We
who are employed in the sacred work of the gospel ministry,
are the watchmen over the city, to whom God has committed
the keys of the gates of Zion ; and if, when the rightful king
of Zion comes to deliver his people from the enemy that
oppresses them, we refuse to open the gates to him, how
greatly shall we expose ourselves to his wrath? We arc
appointed to be the captains of the host in this war ; and if a
general will highly resent it in a private soldier, if he refuses
J4S yrjgijGHTS 0^'''i•^L revival. fart it.
to follow him when his banner is displayed, and his trumpet
blown ; how much more will he resent it in the officers of his
army ? The work of the gospel-ministry, consisting in the
administration of God's word and ordinances, is the principal
means that God has appointed for carrying on his work on the
souls of men ; and it is his revealed wiil, that whenever that
glorious revival of religion, and reformation of the vvorid, so
often spoken of in his word, is accomphshed, it should be
principally by the labours of his ministers. Therefore, how
heinous will it be in the sight of God, if, when a work of tliat
nature is begun, we appear unbelieving, slow, backward and
disaffected? There was no sort of persons among the Jews
treated with such manifestations of God's great displeasure,
and severe indignation, for not acknowledging Christ, and the
work of his Spirit, in the days of Christ and his apostles, as
the ministers of religion. See how Christ deals with them for
it, Matt, xxiii. With what gentleness did Christ treat pub-
licans and harlots, in comparison of them ?
When the tabernacle was erected in the camp of Israel,
and God came down from heaven to dwell in it, the priests
were above all others concerned, and busily employed in the
solemn transactions of that occasion, Levit. viii. and ix. And
so it was at the time of the dedication of the temple by
Solomon, (1 Kmgs viii. and 2 Chron. v. vi. and vii.) which was
at the time of the feast of tabernacles, the same as when
the tabernacle was erected in the wilderness. And the Levites
were primarily and most inimediately concerned in bringing
np the ark into Mount Zion ; the business ])roper]y belonged
to them, and the ark was carried upon their shoulders, 1 Chron.
XV. 2. "Then David said, none ought to carry the ark of God
but the Levites ; for them hath the Lord chosen to carry the ark
of God, and to minister unto him for ever." And (vcr. 11, 12.)
" And David called for Zadok and Abiathar the priests, and for
the Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel,
and Amminadab, and said unto them. Ye arc the chief of the
fathers of the Levites; sanctify yourselves, both ye and your
brethren, thai ye may bring up the ark of the Lord God
of Israel, unto the place that I have prepared for it." So we
have an account that the priests led the way in rebuilding the
wall of Jerusalem, after the Babylonish captivity, Neh. iii.
Though ministers preach never so good doctrine, and be
never so painful and laborious in their work, yet if they shew
to their peoi)le that they are not well affected to this work,
but are doubtful and suspicious of it, they will be very likely
to do their people a great deal more hurt than good. For the
very fame of such a great and extraordinary work of God,
if their people were suffered to believe it to be his work, and
the- example of other towns, together with what preaching
Sf.ct. IV. Obligations of Riders, Ministers, cj'f. 149
they might hoar occasionally, would be likely to have a much
greater influence upon the minds of their people to awaken
and animate tiiem in religion, than all other labours with them.
Besides, their ministers' opinion will not only beget in them a
suspicion of the work they hear of abroad, whereby the mighty
hand of God that appears in it, loses its influence upon their
minds : but it will also tend to create a suspicion of every
thing of the like nature that shall appear among themselves,
as being something of the same distemper that is become so
epidemical in the land. And what is this, in effect, but to create
a suspicion of all vital religion, and to put the people upon
talking against and discouraging it, wherever it appears, and
knocking it on the head as fast as it rises. We, who are minis-
ters, by looking on this work from year to year with a displeas-
ed countenance, shall effectually keep the sheep from their
pasture, instead of doing the part of sliepherds by feeding them;
and our people had a great deal better be without any settled
minister at all, at such a day as this.
We who are in this sacred office had need to take heed
what we do, and how we behave ourselves at this time : a less
thing in a minister will hinder the work of God, than in
others. If we are very silent, or say but little about the work,
in our public prayers and preaching, or seem carefully to avoid
speaking of it in our conversation, it will be interpreted by
our people, that we who are their guides, to whom they are to
have their eye for spiritual instruction, are suspicious of it ;
and this will tend to raise the same suspicions in them ; and so
the forementioned consequences will follow. And if we really
hinder and stand in the way of the work of God, whose busi-
ness above all others it is to promote it, how can we expect to
partake of the glorious benefits of it ? And, by keeping others
from the benefit, we shall keep them out of heaven ; therefore
those awful words of Christ to the Jewish teachers, should be
considered by us. Matt, xxiii. 13. " Woe unto you, for you shut
up the kingdom of heaven ; — for ye neither go in yourselves,
neither suffer ye them that are entering, to go in." If we keep
the sheep from their pasture, how shall we answer it to the great
shepherd, who has bought the flock with his precious blood,
and has committed the care of them to us? I would humbly
desire of every minister that has thus long remained disaffected
to this work, and has had contemptible thoughts of it, to con-
sider whether he has not hitherto been like Michal, without anv
child, or at least in a great measure barren and unsuccessful
in his work : I pray God it may not be a perpetual barrenness,
as hers was.
The times of Christ's remarkably appearing in behalf
of his church, to revive religion, and advance his kingdom
in the world, aro often spoken of in the prophecies of scrip-
150 THOUGHTS) ON THE KEVIVAL. i'AET 11.
ture, as times wherein he will remarkably execute judg-
ments on such ministers or shepherds as do not feed the
flock, but hinder their being fed, and so will deliver his
flock from them. (Jer, xxiii. throughout, and Ezek. xxxiv.
throughout, and Zech. x. 3. and Isa. Ivi. 7, 8, 9, &c. I
observed before, that Christ's solemn, magnificent entry into
Jerusalem, seems to be designed as a representation of his
glorious coming into his church, the spiritual Jerusalem ;
and therefore it is worthy to be noted, to our present purpose,
that Christ at that time cast out all them who sold and bought
in the temple, and overthrew the tablesof the money-changers,
and the seats of them that sold doves ; signifying, that, when
he should come to set up his kingdom on earth, he would cast
out those out of his house, who, instead of being faithful
ministers, officiated therefor worldly gain. Not that I deter-
mine, that all ministers who are suspicious of this work, do
so ; but I mention these things to shew why it is to be ex-
pected, that a time of a glorious outpouring of the Spirit of
God to revive religion, will be a time of remarkable judg-
ments on those ministers who do not serve the end of their
ministry.
The example of the unbelieving lord in Samaria should
especially be for the warning of ministers and rulers. At the
lime when God turned an extreme famine into great plenty,
by a wonderful work of his, the king appointed this lord to
have the charge of the gate of the city ; where he saw the
common people, in multitudes, entering with great joy and
gladness, loaded with piovision, to feed and feast their almost
famished bodies ; but he himself, though he saw it with his
eyes, never had one taste of it, but, being weak with famine,
sunk down in the crowd, and was trodden to death, as a
punishment of God for his not giving credit to that great
and wonderful work of God, wheni sufficiently manifested to
him to require his belief. — Ministers are those whom the king
of the church has appointed to have the charge of the gate at
which his people enter into the kingdom of heaven, there to
be entertained and satisfied with an eternal feast, i. e. ministers
have the charge of the house of God, which is the gate of
heaven.
They should especially take heed of a spirit of ' envy
towards other ministers, whom God is pleased to use for
carrying on this work more than they ; and that they do not
firom such a spirit, reproach some preachers who have the
true spirit, as though they were influenced by a false spirit —
or were bereft of reason, were mad, and proud, false pre-
tenders, and deserved to be put in prison or the stocks, as dis-
turbers of the peace — least they expose themselves to the curse
of Shemaiah. the Nehelamite, who^envied the prophet Jeremiah.
Sect. iv. Ohligations of Rulers, Ministers, ^c. 151
and in this manner reviled him, in his letter to Zephaniah the
priest, Jer. xxix. 26, 27. " The Lord hath made thee priest in
the stead of Jehoiada the priest, that ye should be officers in the
house of the Lord, for every man that is mad, and maketh him-
self a prophet, that thou shouldst put him in prison, and in the
stocks. Now therefore, why hast tfiou not reproved Jeremiah
ofAnathoth, whiuh maketh himself a prophet to you?" His
curse is denounced in the 32d verse, " Therefore thus saitli the
Lord, Behold, I will punish Shemaiah the JNehelamite, and his
seed ; he shall not have a man to dwell among his people, nei-
ther shall he behold the good that I will do for my people, saith
the Lord, because he hath taught rebellion against the Lord."
All superiors or elders should take heed, that at this day they
be not like the eider brother, who could not bear that the pro-
digal should be sumptuously entertained, and would not join
in the joy of the feast. He was like Michal, Saul's daughter,
offended at the music and dancmg that he heard ; the trans-
ports of joy displeased him ; it seemed to him to be an un-
seemly and unseasonable noise ; and therefore stood at a
distance, sullen and much offended, and full of invectives
against the young prodigal.
It is our wisest and best way, fully, and without reluct-
ance, to bow to the great God in this work, and to be entirely
resigned to him, with respect to the niarmer m which he carries
it on, and the instruments he is pleased to use. Let us not
shew ourselves out of humour, and sullenly refuse to acknow-
ledge the work in its full glory, because we have not had so
great a hand in promoting it, or have not shared so largely in
its blessings as some others. Let us not refuse to give all that
honour which belongs to others as instiuments, because they
are young, or are upon other accounts much inferior to our-
selves and others ; and may appear to us very unworthy that
God should put so much honour upon them. When God
comes to accomplish any great work for his church, and for the
advancement of the kingdom of his Son, he always fulfils that
scripture, Isa. ii. 17. "And the loftiness of man shall be bowed
down, and the haughtiness of man shall be made low, and the
Lord alone shall be exalted in that day." If God has a design of
carrying on this work, every one, whether he be great or small,
must either bow toit, or be broken before it. It may be expected
that God's hand will be upon every thing that is high and stiffs,
and strong in opposition; as in Isa. ii. 12 — 15. "For the day of
the Lord of hosts shall be upon every one that is proud and
lofty, and upon every one that is lifted up, and he shall be brought
low ; and upon all the cedars of Lebanon, that are high and lift-
ed up, and upon all the oaks of Bashan, and upon all the higli
mountains, and upon all the hills that are lifted up, and upon
every high tower, and upon every fenced wall,"
152 THODOHTS ON THE HEVIV'AL. TAUT U.
Not only magistrates and ministers, but every living soul,
is now obliged to arise and acknowledge God in this work,
and put to his hand to promote it, as they would not expose
themselves to God's curse. All sorts of persons throughout the
whole congregation, of Israel, great and small, rich and poor,
men and women, helped to build the tabernacle in the wilder-
ness ; some in one way, others in another ; each one according
to his capacity : every one whose heart stirred him up, and
every one whom his spirit made willing ; all sorts contributed
and all sorts were employed in that affair, in labours of their
hands, both men and women. Some brought gold and silver,
others blue, purple and scarlet, and fine hnen ; others offered
an offering of brass ; others, with whom was found shittim-
wood, brought it an offering to the Lord ; the rulers brought
onyx-stones, and spice and oil ; and some brought goats' hair,
some rams' skins, and others badgers' skins. (See Exod.
XXXV. !20, &c.) And we are told, ver. 29. " The chiluren of
Israel brought a willing offering unto the Lord, every man and
woman, whose heart made them willing." And thus it ought to
be in this day of building the tabernacle of God ; with such a
willing and cheerful heart ught every man, woman, and child,
to do something to promote this work ; those who have not
onyx-stones, or are not able to bring gold or silver, yet may
bring goats' hair.
As all sorts of persons were employed in building the
tabernacle in the wilderness, so the whole congregation of
Israel were called together to set up the tabernacle in Shiloh,
after they came into Canaan, Josh, xviii. 1. and the whole
congregation of Israel were gathered together, to bring up the
ark of God from Kirjath-jearim. Again, they were all assem-
bled to bring it up out of the house of Obed-Edom into Mount
Zion ; so again, all Israel met together to assist in the great
affair of the dedication of the temple, and bring the ark into it.
So we have an account, how that all sorts assisted in the re-
building the wall of Jerusalem, not only the proper inhabitants
of Jerusalem, bnt those that dwelt in other parts of the land ;
not only the priests and rulers, but the Nethinims and mer-
chants, husbandmen and mechanics, and even women, Neh.
iii. 5, 12, 26, 31, 32. And we have an account of one and
another, that he repaired over against his house, ver. 10, 23, 28 ;
and one that repaired over against his chamber, ver. 30. So
now, at this time of the rebuilding the wall of Jerusalem, every
one ought to promote the work of God within his own sphere,
and by doing what belongs to him, in the place in which God
has set him. Men in a private capacity may repair over
against their houses ; and even those that have not the govern-
ment of families, vM<i have but a part of a house belonging to
them, should repair each one over against his chamber. Every
'^nc should be engaged to do the utmost that lies in his Dowerv
JiecT. i\. Obligation}; of Rulers, Ministers, ^-c loS
labouring with watchfulness, care and diligence, with united
hearts, and united strength, and the greatest readiness to assist
one another in this work ; as God's people rebuilt the wall of
Jerusalem, who were so diligent in the work, that they wrought
from break of day till the stars appeared, and did not so much
as put off their clothes in the night. They wrought with great
care and watchfulness; with one hand they laboured in the work,
and with the other they held a weapon, besides the guard they
set to defend them. They were so well united in it, that they
appointed one to stand ready with a trumpet in his hand, that
if any were assaulted in one part, those in the other parts, at the
sound of the trumpet, might resort to them, and help them.
Neh. iv.
Great care should be taken that the press should be im-
proved to no purpose contrary to the interest of this work.
We read, that when God fought against Sisera, for the deli-
verance of his oppressed church, " they that handle the pen of
the writer " came to the help of tiie Lord in that affair. Judges
V. 14. Whatever sort of men in Israel were intended, yet, as
the words were indited by a spirit that had a perfect view of
all events to the end of the world, and had a special eye in this
song, to that great event of the deliverance of God's church in
the latter days, of which this deliverance of Israel was a type,
it is not unlikely that they have respect to authors, who should
fight against the kingdom of Satan with their pens. Those
therefore that publish pamphlets to the disadvantage of this
work, and tend either directly or indirectly to bring it under
suspicion, and to discourage or hinder it, would do well tho-
roughly to consider whether this be not indeed the work of
God: and whether, if it be, it is not hkely that God will go
forth as fire, to consume all that stand in his way : and whe-
ther there be not danger that the fire kindled in them will scorch
the authors.
When a people oppose Christ in the work of his Holy
Spirit, it is because it touches them in something that is dear
to their carnal minds, and because they see the tendency of it
is to cross their pride, and deprive them of the objects of their
lusts. We should take heed that at this day we be not like the
Gadarenes, who — when Christ came into their country in the
exercise of his glorious power and grace, triumphing over a
legion of devils, and delivering a miserable creature that had
long been their captive — were all alarmed, because they lost
their swine by it ; and a whole multitude of the country came
and besought him to depart out of their coasts. They loved
their filthy swine better than Jesus Christ ; and had rather have
a legion of devils in their country with their herd of swine,
than Jesus Christ without them.
This work may be opposed in other v/ays, besides by
■''OL. i^' 2D
154 iHouGnxs ox the revival. vaiit n.
directly speaking against the whole of it. Persons may say that
they believe there is a good work carried on in the country ;
and may sometimes bless God, in their public prayers, in gene-
ral terms for any awakenings or revivals of religion there have
lately been in any part of the land : and may pray that God
would carry on his own work, and pour out his Spirit more and
more ; and yet as I apprehend, be in the sight of God great oppo-
sers of his work. Some will express themselves after this
manner, who are so far from acknowledging and rejoicing in
the infinite mercy and glorious grace of God in causing so
happy a change, that they look on the religious state of the
country, take it on the whole, much more sorrowful than it
was ten years ago ; and whose conversation, to those who are
well acquainted with them, evidently shews, that they are more
out of humour with the state of things, and enjoy themselves
less than they did before ever this work began. If it be
manifestly thus with us, and our talk and behaviour with re-
spect to this work be such as has though but an indirect
tendency to beget ill thoughts and suspicions in others concern-
ing it, we are opposers of the work of God.
Instead of coming to the help of ihe Lord, we shall
actually fight against him, if we are abundant in insisting on
and setting forth the blemishes of the work ; so as to manifest
that we rather choose and are more forward to take notice of
what is amiss, than what is good and glorious in the work :
Not but that the errors committed ought to be observed and
lamented, and a proper testimony borne against them, and the
most probable means should be used to have them amended ;
but insisting much upon tliem, as though it were a pleasing
theme, or speaking of them v/ith more appearance of heat of
spirit, or with ridicule, or an air of contempt, than grief for
them, has no tendency to correct the errors ; but has a tendency
to darken the glory of God's power and grace appearing in the
substance of the work, and to beget jealousies and ill thoughts
in the minds of others concerning the whole of it. Wiiatever
errors many zealous persons have ran into, yet if the work, in
the substance of it, be the work of God, then it is a joyful day
indeed ; it is so in heaven, and ought to be so among God's
people on earth, especially in that part of the earth where this
glorious work is carried on. It is a day of great rejoicing
with Christ himself, the good shepherd, when he finds his
sheep that was lost, lays it on his shoulders rejoicing, and calls
together his friends and neighbours saying, "rejoice with me."
If we therefore are Christ's friends, now it should be a day of
great rejoicing with us. If we viewed things in a just light, so
great an event as the conversion of such a multitude of sinners
would draw and engage our attention much more than all
the imprudences and irreffularitic:^ that have been: our
Sect, iv, Obligat'wns of iiiders. Ministers, tj-t. i^i-'
iiearts would be swallowed up with tiie glory of this event, and
we should have no great disposition to attend to any thing else.
The imprudences and errors of poor feeble worms do not pre-
vent great rejoicing in the presence of the angels of God, over
so many poor sinners that have repented ; and it will be an
argument of something very ill in us, if they prevent our rejoicing.
Who loves, in a day of great joy and gladness, to be much
insisting on those tilings that are uncomfortable ? Would it
not be very improper, on a king's coronation-day, to be much
in taking notice of the blemishes of the royal family ? Or would
it be agreeable to the bridegroom, on the day of his espousals,
the day of the gladness of his heart, to be much insisting on
the blemishes of his bride ? We have an account, how at the
time of that joyful dispensation of providence, the restoration
of the church of Israel after the Babylonish captivity, and a!
the time of the feast of tabernacles, many wept at the faults
\vhich were found amongst the people, but were reproved for
taking so much notice of the blemishes of that aftair, as to over-
look the cause of rejoicing. Neh. viii. 9 — 12. " And Nehemiah
which is the Tirshatiia, and Ezra the priest the scribe, and the
Levites that taught the people, said unto all the people, This
day is holy unto the Lord your God, mourn not, nor weep : for
all the people wept, when they heard the words of the law.
Then he said unto them, Go your vvay, eat the fat, and drink
the sweet, and send portions unto them for whom nothing is
prepared ; for this day is holy unto the Lord ; neither be ye sorry,
for the joy of the Lord is your strength. So the Levites stilled
all the people, saying. Hold your peace, for the day is holy,
neither be ye grieved. And all the people went their way to eat,
and to drink, and to send portions, and to make great mirth, be-
cause they had understood the words that were declared unto
them."
God doubtless now expects, that all sorts of persons in
Ikcw England, rulers, ministers and people, high and low, rich
and poor, old and young, should take great notice of: his hand
in this mighty work of his grace, and should appear to acknow-
ledge his glory in it, and greatly to rejoice in it, every one doing
his utmost, in the place where God has set them in, to promote
it. And God, according to his wonderful patience, seems to be
still waiting to give us opportunity thus to acknowledge and
honour him. But, if we finally refuse, there is not the least
reason to expect any other than that his awful curse will pursue
us, and that the pourings out of his wrath will be proportionable
to the despised outpourings of his Spirit and grace.
158 iH*^rr;"HTS rr\ i r-^i: RKvrvAL. -i-H) nt
PART III.
e^HEWING, IN MANY INSTANCES, WHEREIN THE SUBJECTS, OR
ZEALOUS PROMOTERS OF THIS WORK HAVE BEEN INJU-
RIOUSLY BLAMED.
This work, which has lately been carried on in the land,
is the work of God, and not the work of man. Its beginning
has not been of men's power or device, and its being carried
on depends not on our strength or wisdom; but yet God expects
of all, that they should use their utmost endeavours to promote
it, and that the hearts of all should be greatly engaged in this
affair. We should improve our utmost strength in it, however
vain human strength is without the power of God ; and so he
no less requires that we should improve our utmost care, wis-
dom and prudence, though human wisdom, of itself, be as vain
as human strength. Though God is wont to carry on such a
work, in such a manner as many ways to shew the weakness
and vanity of means and human endeavours in themselves ;
yet, at the same time, he carries it on in such a manner as to
encourage diligence and vigilance in the use of proper means
and endeavours, and to punish the neglect of them. There-
fore, in our endeavours to promote this great work, we ought
to use the utmost caution, vigilance and skill, in the measures
we take in order to it, A great affair should be managed with
great prudence. This is the most important affair that ever
New England was called to be concerned in. When a people
are engaged in war with a powerful and crafty nation, it con-
cerns them tt> manage an affair of such consequence with the
utmost discretion. Of what vast importance then must it be,
that we should be vigilant and prudent in the management of
this great war with so great a host of subtile and cruel enemies.
We must either conquer or be conquered ; and the consequence
of the victory on one side, will be our eternal destruction in
both soul and body in hell, and, on the other side, our obtaining
the kingdom of heaven, and reigning in it in e: r^ial glory ! We
had need always to stand on our watch, -uid to be well versed
in the art of war, and not be ignorant of the devices of our
enemie'^, -and to take heed lest by any means we be beguiled
through their subtilty.
Though the devil be strong, yet in such a war a,s this, he
Ojfence taken beyond just cause. 157
u'epends more on his craft than his strength. The course
he has chiefly taken from time to time, to clog, hinder, and
overthrow revivals of religion in the church of God, ha??
been by his subtile, deceitful management, to beguile and
mislead those that have been engaged therein ; and in such
a course God has been pleased, in his holy and sovereign
providence, to suffer him to succeed, oftentimes, in a great
measure to overthrow that which in its beginning appeared
most hopeful and glorious. The work now begun, as 1
have shown, is eminently glorious, and if it should go on
and prevail, it would make New England a kind of heaven
upon earth. Is it not therefore a thousand pities that it
should be overthrown through wrong and improper manage-
ment, which we are led into by our subtile adversary, in
our endeavours to provote it ? — My present design is to take
notice of some things at which offence has been taken beyond
just bounds.
I. One thing that has been complained of is ministers
addressing themselves rather to the affections of their hearers
than to their understandings, and striving to raise their
passions to the utmost height, rather by a very affectionate
manner of speaking, and a great appearance of earnestness
in voice and gesture, than by clear reasoning, and informing
their judgment ; by which means it is objected that the affec-
tions are moved, without a proportioiiable enlightening of the
understanding.
To which I would say, I am far from thinking that it is
not very profitable for ministers, in their preaching, to en-
deavour clearly and distinctly to explain the doctrines of
religion, and unravel the difliiculties that attend them, and to
confirm them with strength of reason and argumentation, and
also to observe some easy and clear method in their discourses,
for the help of the understanding and memory ; and it is very
probable that those things have been of late too much neglected
by many ministers. Yet I believe that the objection made, of
aflfections raised without enlightening the understanding, is
in a great measure built on a mistake, and confused notions
that some have about the nature and cause of the affections,
and the manner in which they depend on the understanding.
All affections are raised either by light in the understanding, or
by some error and delusion in the understanding: for all
affections do certainly arise from some apprehension in the
understanding ; and that apprehension must either be agreeable
to truth, or else be some mistake or delusion : if it be an
apprehension or notion that is agreeable to truth, then it is
light in the understanding. Therefore the thing to be in-
quired into is. whether the apprehensions or notions of divino
158 IIIOUGIITS 05 THE ULIViVAL. FAKTUi.
and eternal things, that are raised in people's minds by these
affectionate preachers, whence their affections are excited, be
apprehensions agreeable to truth, or whether they are mistakes.
If the former, then the affections are raised the way they
should be, viz. by informing the mind, or conveying light
to the understanding. They go away with a wrong notion,
who think that those preachers cannot affect their hearers
by enlightening their understandings, except by such a dis-
tinct and learned handling of the doctrinal points of religion,
as depends on human discipline, or the strength of natural
reason, and tends to enlarge their hearers' learning, and specu-
lative knowledge in divinity. The manner of preaching
without this, may be such as shall tend very much to set divine
and eternal things in a right view, and to give the hearers such
ideas and apprehensions of them as are agreeable to truth, and
such impressions on their hearts as are answerable to the real
nature of things. And beside the words that are spoken,
the manner of speaking has a great tendency to this. 1 think
an exceeding affectionate way of preaching about the great
things' of religion, has in itself no tendency to beget false
apprehensions of them ; but on the contrary, a much greater
tendency to beget true apprehensions of them, than a moderate-
dull, indifferent way of speaking of them. An appearance of
affection and earnestness in the manner of delivery, though
very great indeed, if it be agreeable to the nature of the
subject — and be not beyond a proportion to its importance and
worthiness of affection, and if there be no appearance of
its being feigned or forced — has so much the greater tendency
to beget true ideas or apprehensions in the minds of the
liearers concerning the subject spoken of, and so to enlighten
the understanding : and that for this reason, that such a
way or manner of speaking of these things does, in fact,
more truly represent them, than a more cold and indifferent
way of speaking of them. If the subject be in its own nature
worthy of very great affection, then speaking of it with very
great affection is most agreeable to the nature of that subject,
or is the truest representation of it, and therefore has most
of a tendency to beget true ideas of it in the minds of
those to whom the representation is made. And 1 do not think
ministers are to be blamed for raising the affections of their
hearers too high, if that which they are affected with be
only that which is worthy of affection, and their affections
are not raised beyond a proportion to their importance, or
worthiness of affection. I should think myself in the way
of my duty, to raise the affections of my hearers as high
as possibly I can, provided that they arc affected with nothing
but truth, and with affections that are not disagreeable to the
nature of the subject. I know it has long been fashionable
Offence taken beyond just Caust. 159
to despise a very earnest and pathetical way of preaching ;
and they only have been valued as preachers, who have shewn
the greatest extent of learning, strength of reason, and correct-
ness of method and language. But I humbly conceive it
has been for want of understanding or duly considering human
nature, that such preaching has been thought to have the
greatest tendency to answer the ends of preaching ; and the
experience of the present and past Rges abundantly confirms
the same. Though, as I said before, clearness of distinction
and illustration, and strength of reason, and a good method, in
the doctrinal handling of the truths of religion, is many ways
needful and profitable, and not to be neglected ; yet an
increase in speculative knowledge in divinity is not what is so
much needed by our people as something else. Men may
abound in this sort of light, and have no heat. How much
has there been of this sort of knowledge, in the Christian world,
in this age ? Was there ever an age, wherein strength and
penetration of reason, extent of learning, exactness of distinc-
tion, correctness of style, and clearness of expression, did so
abound I And yet, was tbcie ever an age, wherein there has
been so little sense q^ the evil of sin, so little love to Ged,
heavenly m'ndeaness, and holiness of life, among the professors
of the true religion ? Our people do not so much need to have
their heads stored, as to have their hearts touched ; and they
stand in the greatest need of that sort of preaching, which has
the greatest tendency to do this.
Those texts, Isa. Iviii. 1. "Cry aloud, spare not, lift up
thy voice like a trumpet, and shew my people their transgres-
sion, and the house of Jacob their sins :" And Ezek. vi. 11.
"Thus saith the Lord God, Smite with thine hand, and stamp
with thy foot and say, Alas for all the evil abominations of the
house of Israel :" I say, these texts (however the use that some
have made of them has been laughed at) will fully justify a
great degree of pa^/ios, and manifestation of zeal and fervency
in preaching the word of God. They may indeed be abused,
so as to countenance that which would be odd and unnatural
amongst us, not making due allowance for difference of man-
ners and customs in different ages and nations ; but, let us inter-
pret them how we will, they at least imply, that a most affec-
tionate and earnest manner of delivery, in many cases, becomes
a preacher of God's word.
Preaching of the word of God is commonly spoken of in
scripture, in such expressions as seem to import a loud and
earnest speaking ; as in Isa. xl. 2. " Speak ye comfortably to
Jerusalem, and cry unto her, that her iniquity is pardoned."
And ver. 3. " The voice of him that crieth in the wilderness,
prepare ye the way of the Lord," &c. Ver. 6. " The voice said,
Crv. And he ?aid. What ?hoJl I crv ^ All flesh is ffrass.
160 IHOUOHTS oy THE KLVIVAL. VAHT U.
and all the godliness thereof is as the flower of the field.'*
Jer. ii. 2. "Go and cry in the ears of Jerusalem, saying, Thus
saith the Lord," &:c. Jonah i. '2. " Arise, go to Nineveh, that
great city, and cry against it. Isa. Ixi. 1,2. "The Spirit of the
Lord God is upon me, because the Lord hath anointed me
to preach good tidings to the meek — to proclaim liberty to
the captives, and the opening of the prison to them that arc
bound : To proclaim the acceptable year of the Lord, and the
day of vengeance of our God." Isa. Ixii. IL " Behold, the
Lord hath proclaimed unto the end of the world, Say ye to the
daughter of Zion, Behold, thy salvation cometh," &-c. Rom. x.
18. " Their sound went into all the earth, and their words to the
end of the world." Jer. xi. 6. " Proclaim all these words in the
cities of Judah, and in the streets of Jerusalem, saying, Hear ye
the words of this covenant, and do them." So, chap. xix. 2.
and vii. 2. Prov. viii. 1. " Doth not wisdom cry, and under-
standing put forth her voice ? Ver. 3, 4. " She crieth at the
gates, at the entry of the city, at the coming in at the doors.
Unto you, O men, I call : and my voice is to the sons of
man." And chap. i. 20. " Wisdom crieth without, she uttereth
her voice in the streets." Chap. ix. 3. " She nath sent forth
her maidens, she crieth upon the high places of the city."
John. vii. 37. " In the last day, that great day of the feast, Jesus
stood and cried, saying. If any man thirst, let him come unto me
and drink."
It seems to be foretold, that the gospel should be especially
preached in a loud and earnest manner, at the introduction of
the prosperous state of religion in the latter days. Isa. xl. 9.
" O Zion that bringest good tidings, get thee up into the high
mountain ! O Jerusalem, that bringeth good tidings, lift up thy
voice with strength ! Lift it up, and be not afraid ! Say unto
the cities of Judah, Behold your God ! Isa. lii. 7, 8. "• How
beautiful upon the mountains are the feet of him that bringeth
good tidings ! — Thy watchmen shall lift up the voice." Isa. xxvij.
13. " And it shall come pass in that day, that the great
trumpet shall be blown, and they shall come w^hich were ready
to perish." — And this will be one way by which the church
of God will cry at that time like a travailing woman,
when Christ mystical is going to be brought forth ; as Rev. xii.
at the beginning. It will be by ministers, as her mouth, that
Christ will then cry like a travailing woman, as in Isa. xlii. 14.
" I have long time holden my peace, I have been still and re-
frained myself : Now will I cry like a travailing woman." Christ
cries by his ministers, and the church cries by her officers. And
it is worthy to be noted, that the word commonly used in the
New Testament which we translate preachy properly signifies tn
proclaim aloud like a crier.
offence taken beyond jiiat Cause. lUl
II. Another thing that some ministers have been greatly
blamed for, and I think unjustly, is speaking terror to them
who are already under great terrors, instead ol comforting ihem.
Indeed, if ministers in such a case go about to terrify persons
with that which is not true, or to aftVight them by representing
their case worse than it is, or in any respect otherwise than it
is, they are to be condemned ; but if they terrily them only by
still holding forth more light to them, and giving them to
understand more of the truth of their case, they are altogether
to be justified. When consciences are greatly awakened by
the Spirit of God, it is by light imparted, enabling men to see
their case in some measure, as it is, and if more light be let
in, it will terrify them still more. But ministers are not there-
fore to be blamed, that they endeavour to hold forth more light
to the conscience, and do not rather alleviate the pain they are
under, by intercepting and obstructing the light that shines
already. To say any thing to those who have never believed
in tlie Lord Jesus Christ, to represent their case any otherwise
than exceeding terrible, is not to preach the word of God
to them ; for the word of God reveals nothing but truth, but
this is to delude them. Why should we be afraid to let
persons who are in an infinitely miserable condition, know the
truth or bring them into the light, for fear it should terrify
them ? It is light that must convert them, if ever they are con-
verted. The more we bring sinners into the light, while they
are miserable, and the light is terrible to them, the more likely
it is that afterward the light will be joyful to them. The ease,
peace and comfort which natural men enjoy, have their foun-
dation in darkness and blindness ; therefore as that darkness
vanishes and light comes in, their peace vanishes, and they are
terrified. But that is no good argument why we should
endeavour to hold their darkness, that we may uphold their
comfort. The truth is, that as long as men reject Christ, and
do not savingly believe in him, however-they may be awakened,
and however strict, and conscientious, and laborious they may
be in religion, they have the wrath of God abiding on them,
they are his enemies, and the children of the devil ; (as the
scripture calls all who are not savingly converted, Matt,
xiii. 38. 1 John iii. 10.) and it is uncertain whether they shall
ever obtain mercy. God is under no obligation to shew them
mercy, nor will he, if they fast and pray, and cry never so
much ; and they are then especially provoking God, under
those terrors, that they stand it out against Christ, and will
not accept of an offered Saviour, though they see so much
need of him. And seeing this is the truth, they should be told
so, that they may be sensible what their case indeed is.
To blame a minister for thus declaring the truth to those
who are under awakenings, and not immediately administering
iiS'2 IHOUOHTS ON THE REVIVAL. PART ill.
comfort to them, is like blaming a surgeon, because when he
has begun to thrust in his lance, whereby he has already put his
patient to great pain, and he shrinks and cries out with anguish,
he is so cruel that he will not stay his hand, but goes on
to thrust it in further, till he comes to the core of the wound.
Such a compassionate physician, who as soon as his patient
began to flinch, should withdraw his hand, and go about
immediately to apply a plaister, to skin over the wound, and
leave the core untouched, would heal the hurt slightly, crying,
Peace, peace, when there is no peace.
Indeed something besides terror is to be preached to them
whose consciences are awakened. They are to be told that
there is a Saviour provided, who is excellent and glorious ;
who has shed his precious blood for sinners, and is every way
sufficient to save them ; who stands ready to receive them,
if they will heartily embrace him : for this is also the truth, as
well as that they now are in an infinitely dreadful condition.
This is the word of God. Sinners, at the same time that they
are told how miserable their case is, should be earnestly
invited to come and accept of a Saviour, and yield their hearts
unto him, v/ith all the winning, encouraging arguments, that
the gospel affords. But this is to induce tnem to escape from
the misery of their condition, not to make them think their
present condition to be less miserable than it is, or to abate their
uneasiness and distress, while they are in it. That would be
the way to quiet them, and fasten them there, and not to excite
them to flee from it. Comfort in one sense, is to be held forth
to sinners under awakenings of conscience, i. e. comfort is to
be offered to them in Christ, on their fleeing from their present
miserable state to him. But comfort is not to be administered
to them in their present state, or while out of Christ. No com-
fort is to be administered to them, from any thing in them, any
of their qualifications, prayers or other performances, past,
present, or future ; but ministers should in such cases, strive to
their utmost to take all such comforts from them, though it
greatly increases their terror. A person who sees himself
ready to sink into hell, is prone to strive, some way or other,
to lay God under some obligation to him ; but he is to be beat
off from every thing of that nature, though it greatly increases
his terror, to see himself entirely destitute of any refuge or any
thing of his own to lay hold of; as a man that sees himself in
danger of drowning, is in terror, and endeavours to catch hold
on every twig within his reach, and he that pulls away those
twigs from him increases his terror ; yet if they are insufficient
to save him, and by being in his way prevents his looking to
that which will save him, to pull away them is necessary to
=ave his life.
If sinners are in distress from anv error thev embrace, or
Ojfence taken beyond just Cause, lOo
mistake they are under, that is to be removed. For instance,
if they are in terror, from an apprehension that they have com-
mitted the unpardonable sin, or that those things have liap-
pened to them which are certain signs of reprobation, or any
other delusion, such terrors have no tendency to do them any
good ; for these terrors are from temptation, and not from con-
viction. But the terror which arises from conviction, or
a sight of truth, is to be increased ; for those who are most
awakened, have great remaining stupidity. It is from remain-
ing blindness and darkness that they see no more, and that
remaining blindness is a disease which we should endeavour to
remove. I am not afraid to tell sinners who are most sensible
of their misery, that their case is indeed as miserable as they
think it to be, and a thousand times more so ; for this is the
truth. Some may be ready to say, That though it be the
truth, yet the truth is not to be spoken at all times, and seems
not to be seasonable then. But it seems to me, such truth is
never more seasonable than at such a time, when Christ is
beginning to open the eyes of conscience. Ministers ought to
act as co-workers with him : to take that opportunity, and to
the utmost to improve that advantage, and strike while the iron
is hot. When the light has begun to shine, then they should
remove all obstacles, and use all proper means, that it may
come in more fully. And experience abundantly shews, that
to take this course is not of a hurtful tendency, but very much
the contrary. I have seen, in very many instances, the happy
effects of it, and oftentimes a very speedy happy issue ; and
never knew any ill consequence, in case of real conviction, and
when distress has been only from thence.
I know of but one case, wherein the truth ought to be
withheld from sinners in distress of conscience, and that is the
case of melancholy ; And it is not to be withheld from them,
as if the truth tends to do them hurt ; but because, if we speak
the truth to them, sometimes they will be deceived, and led into
error by it, through that strange disposition there is in them to
take things wrong. So that, though what is spoken is truth,
yet as it is heard, received, and applied by them, it is false-
hood ; as it will be, unless the truth be spoken with abundance
of caution and prudence, and consideration of their disposition
and circumstances. But the most awful truths of God's
word ought not to be withheld from public congregations,
because it may happen that some such melancholic persons may
be in them : any more than the Bible is to be withheld from the
Christian world, because it is manifest that there are a great
many melancholic persons in Christendom that exceedingly
abuse the awful things contamed in the scripture, to their own
wounding. Nor do I think that to be of weight, which is
made use of by some, as a great and dreadful objection againsf
lioi THOUGHTS by HIE revival. part ir;.
the terrifying preaching that has of late been in New England,
viz. That there have been some instances of melancholic
persons who have so abused it, that the issue has been the
murder of themselves. The objection from hence is no
stronger against awakening preaching, than it is against the
Bible itself There are hundreds and probably thousands of
instances, of persons who have murdered themselves under reli-
gious melancholy. These murcers probably never would
have been, if tlie world had remained in a st .te of heathenish
darkness. The bible has not only been the occasion of these
sad efl'ects, but of thousands, and 1 suppose millions, of other
cruel murders committed in the persecutions that have been
raised, which never would have been if it had not been for the
Bible. Many whole countries have been as it were deluged
with innocent blood, which would not have been if the gospel
never had been preached in the world. It is not a good objec-
tion against any kind of preaching, that some men abuse
it greatly to their hurt. It has been acknowledged by all
divines, as a thing common in all ages, and all christian coun-
tries, that a very great part of those who sit under the gospel
abuse it. It proves an occasion of their far more aggravated
damnation, and so of eternally murdering their souls ; which is
an effect infinitely more terrible than the murder of their bodies.
It is as unjust to lay the blame of these self-murders to those
ministers who have declared the awful truths of God's word
in the most lively and affecting manner, as it would be to lay
the blame of hardening men's hearts, and blinding their eyes,
and their more dreadful eternal damnation, to the prophet
Isaiah or Jesus Christ, because this was the consequence of
their preaching with respect to many of their hearers ; Isa.
vi. 10. John ix. 3i>. Matt. 13, 14. Though a few have abused
the awakening preaching to their own temporal death ; yet it
may be to one such instance, there have been hundreds, yea
thousands, who have been saved, by this means, from eternal
death.
What has more especially given offence to many, and
raised a loud cry against some preachers, as though their con-
duct were intolerable, is their frighting poor innocent children
with talk of hell-fire, and eternal damnation. But if those who
complain so loudly of this, realh believe what is the general
profession of the country, viz. That all are by nature the
children of wrath, and heirs of hell — and that every one that
has not been born again, whether he be young or old, is ex-
posed ever} moment to eternal destruction — then such a
complaint and cry as this bewrays a great deal of weakness and
inconsideration. Innocent as children seem to us, yet if they
are out ot Christ, they are not so in the sight of God ; but are
in a most naiserable condition, as well as grown persons : and
Offence taken beyond just Cause. it)5
they are naturally very senseless and stupid, being born as the
wild ass''s colt, and need much to awaken them. Why should
we conceal the truth from them ? Will those cliildrcn who have
been dealt tenderly with in this respect, and lived and died
insensible of their misery till they come to feel it in hell, ever
thank parents and others for their tenderness, in not letting
them know their danger ? If parents' love towards their children
were not blind, it would affect them much more to see their
children every day exposed to etf;rnal burnings, and yet
senseless, than to see them suffer the distress of that awakening
which is necessary in order to their escape, and that tends to
their being eternally happy as the children of Ged. A child
that has a dangerous wound may need the painful lance, as
well as grown persons ; and that would be a foolish pity, in
such a case, that should hold back the lance, and throw away
the life. 1 have seen the happy effects of dealing plainly
and thoroughly with children in the concerns of their souls,
without sparing them at all, in many instances; and never
knew any ill consequence of it, in any one instance.
III. Another thing, against which a great deal has been
said, is having so frequent religious meetings, and spending
so much time in religion. Indeed there are none of the
externals of religion but what are capable of excess ; and I
believe it is true, that there has not been a due proportion
observed of late. We have placed religion too much in
the external duties of the first table ; we have abounded
in religious meetings, in praying, reading, hearing, singing,
and religious conference ; and there has not been a pro-
portionable increase of zeal for deeds of charity, and other
duties of the second table ; though it must be acknowledged
that they are also much increased. But yet it appears to me,
that this objection has been in the general groundless. Though
worldly business must be done, and persons ought not to neg-
lect that of their particular callings; yet it is to the honour of
God, that a people should be so much in outward acts of
religion, as to carry in it a visible, public appearance of a great
engagedness of mind, especially at such an extraordinary
time. When God appears unusually present with a people in
wonderful works of power and mercy, they should spend more
time than usual in religious exercises, to put honour upon that
God who is then extraordinarily present, and to seek his face.
Thus it was vith the Christian church in Jerusalem, on
occasion of \\vkI e>:traordmary pouring out of the Spirit, soon
after Christ's ascension, Acts ii. 46. "■ And they continued daily
with one accord in the temple, and breaking bread from ho'Jse
to hcHise ;" and at Ephesus, where the Christians uUend pub-
lic religious exercises, every day, for two years together. Acts
160 THOUGHTS ON THE UEVIVAL. FAKT IH.
x'lx. 8, 9, 10. " And he went into the synagogue and spake
boldly for the space of three months, disputing and persuading
the things concerning the kingdom of God. But when divers
were hardened, and believed not, but spake evil of that way
before the multitude, he departed from them, and separated
the disciples, disputing daily in the school of one Tyrannus.
And this continued by the space of two years ; so that all
they which dwelt in Asia, heard the word of the Lord Jesus,
both Jews and Greeks." And as to the grand objection of "six
days shall thou labour ;" all that can be understood by it, and
all that the very objectors themselves understood by it, is, that
we may follow our secular labours in those six days that are not
the sabbath, and ought to be diligent in them ; not but that
sometimes we may turn from them, even within those six days,
to keep a day of fasting or thanksgiving, or to attend a
lecture ; and that more frequently or rarely, as God's provi-
dence and the state of things shall call us, according to the
best of our discretion.
Though secular business, as I said before, ought not to be
neglected ; yet I cannot see how it can be maintained, that
religion ought not to be attended, lest it should injure our
temporal affairs, on any other principle than that of infidelity.
None object against injuring one temporal affair for the sake
of another of much greater importance ; And therefore, if
eternal things are as real as temporal things, and are indeed of
infinitely greater importance ; then why may we not volun-
tarily suffer, in some measure, in our temporal concerns, while
we are seeking eternal riches, and immortal glory ? It is
looked upon as no way improper, for a whole nation to spend
a considerable time, and much of their outward substance, on
some extraordinary temporal occasion, for the sake only
of the ceremonies of a public rejoicing ; and it would be
thought dishonourable to be very exact about what we spend,
or careful lest we injure our estates, on such an occasion.
And why should we be exact only with Almighty God,
so that It should be a crime to be otherwise than scrupulously
careful lest we injure ourselves in our temporal interest, to put
honour upon him, and seek our own eternal happiness ?
We should take heed that none of us be in any wise like
Judas, who greatly complained of needless expense, and
waste of outward substance, to put honour upon Christ, when
Mary broke her box, and poured the precious ointment on his
head. He had indignation within himself on that account, and
cries out, " Why was this waste of ointment made ? For it
might have been sold for more than three hundred pence, and
have been given to the poor." Mark xiv. 3, »Sic. and John
\ii, 4, &c.
Besides, if the matter be justly examined. T believe it will
Offence taken beyond just Cause. 167
be found, that the country has lost no time from their tem-
poral affairs by the late revival of religion, but have rather
gained ; and that more time has been saved from frohcking
and tavern-haunting, idleness and unprofitable visits ; vain
talk, fruitless pastimes, and needless diversions, than has lately
been spent in extraordinary religion ; and probably live times
as much has been saved in various ways, as has been spent by
religious meetings. The great complaint made against so
much time being spent in religion, cannot be in general from
a real concern that God may be honoured, and his will done,
and the best good of men promoted ; as is very manifest from
this, that now there is a much more earnest and zealous outcry
made in the country against this extraordinary religion, than
was before against so much time spent in tavern-haunting, vain
company keeping, night-walking, and other things, which wast-
ed both our time and substance, and injured our moral virtue.
The frequent preaching that has lately obtained, has in a
particular manner been objected against as unprofitable and
prejudicial. It is objected, that, when sermons are heard so
very often, one sermon tends to thrust out another ; so that
persons lose the benefit of all. They say, two or three ser-
mons in a week is as much as they can remember and digest.
— Such objections against frequent preaching, if they be not
from an enmity against religion, are for want of duly consi-
dering the way that sermons usually profit an auditory. The
main benefit obtained by preaching is by impression made
upon the mind at the time, and not by an effect that arises
afterwards by a remembrance of what was delivered. And
though an after-remembrance of what was heard in a sermon
is oftentimes very profitable ; yet, for the most part, that
remembrance is from an impression the words made on the
heart at the time ; and the memory profits, as it renews and
increases that impression. A frequent inculcating the more
important things of religion in preaching, has no tendency to
rase out such impressions, but to increase them, and fix them
deeper and deeper in the mind as is found by experience. It
never used to be objected against, that persons upon the sab-
bath, after they have heard two sermons on that day, should
go home and spend the remaining part of the sabbath in
reading the scriptures, and printed sermons ; which, in pro-
portion as it has a tendency to affect the mind at all, tends as
much to drive out v.hat they have heard, as if they heard
another sermon preached. It seems to have been the practice
of the apostles to preach every day, in places where they
went ; yea, though sometimes they continued long in one
place. Acts ii. 42, 46. and xix. 8, 9, 10. They did not
avoid preaching one day, for fear they should thrust out of
the minds of their hearers what they had delivered the dav
1()8 THOUGHTS ON THE REVIVAL. tAKT HI*
before ; nor did Christians avoid going every day to hear, for
fear of any such bad effect ; Acts ii. 42, 46.
There are some things in scripture that seem to signify
that there should be preaching in an extraordinary frequency,
at the time when God should introduce the tiourishing state of
religion in the latter days; as Isa.lxii. 1,2. " ForZion's sake will I
not hold my peace, and for Jerusalem's sake I will not rest, until
the righteousness thereof go forth as brightness, and the salvation
thereof as a lamp that burneth. And the Gentiles shall see thy
righteousness and all kings thy glory." And, ver. 5, G. " For
as a young man marrieth a virgin, so shall thy sons marry thee :
and as a bridegroom rejoicelh over the bride, so shall thy God
rejoice over thee. I have set watchman upon thy walls, O Jeru-
salem, which shall never hold their peace day nor night." The
destruction of the city of Jericho is evidently, in all its cir-
cumstances, intended by God as a great type of the over-
throw of Satan's kingdom. The priests blowing with trum-
pets, represents ministers preaching the gospel. The people
compassed the city seven days, the priests blowing the trum-
pets. But, when the day was come that the walls of the city
were to fall, the priests were more frequent and abundant in
blowing their trumpets ; there was as much done in one day
then, as had been done in seven days before ; they compassed
the city seven times that day, blowing their trumpets, till at
length it came to one long and perpetual blast, and then the
walls of the city fell down flat. The extraordinary preaching
that shall be at the beginning of that glorious jubilee of the
church, is represented by the extraordinary sounding of trum-
pets, throughout the land of Canaan, at the beginning of the
year of jubilee. And the reading of the law before all Israel,
in the year of release, at the feast of tabernacles ; and the
crowing of the cock at break of day, which brought Peter to
repentance ; seem to me to be intended to signify the awaken-
ing of God's church out of their lethargy, wherein they had
denied their Lord, by the extraordinary preaching of the
gospel that shall be at the dawning of the day of the church's
light and glory. And there seems at this day to be an un-
common hand of Divine Providence, in animating, enabling,
and upholding some ministers in such abundant labours.
IV. Another thing, wherein I think some ministers have
been injured, is in being very much blamed for making so
much of outcries, faintings, and other bodily effects : speaking
of them as tokens of the presence of God, and arguments of
the success of preaching ; seeming to strive to their utmost
to bring a congregation to that pass, and seeming to rejoice
in it, yea, even blessing God for it when they see these
effect?.
Ofence taken beyond just Cause. IC'J
Concerning this 1 would observe, in t\\Q first place, That
there are many things, with respect to cryings out, falling dowu,
&c. charged on ministers, that they are not guilty of. Some
would have it, that they speak of these things as certain evi-
dences of a work of the Spirit of God on the hearts of their
hearers, or that they esteem these bodily effects themselves to
be the work of God, as though the Spirit of God took hold of
and agitated the bodies of men ; and some are charged with
making these things essential, and supposing that persons can-
not be converted without them ; wheieas 1 never yet could see
the person that held either of these things.
But for speaking of such effects as probable tokens of
God's presence, and arguments of the success of preaching,
it seems to me that they are not to be blamed ; because I think
they are so indeed. And therefore when I see them excited
by preaching the important truths of God's word, urged and
enforced by proper argunients and motives, or as consequent
on other means that are good, I do not scruple to speak of
them, and to rejoice in them, and bless God for them as such ;
and for this reason, viz. That from time to time, upon proper
inquiry and examination, and observation of the consequences
and fruits, I have found that these are all evidences of the
persons in whom these effects appear, being under the influ-
ences of God's Spirit, in such cases. Crying out, in such a
manner, and with such circumstances, as I have seen them
from time to time, is as much an evidence to me, of the general
cause it proceeds from, as language. I have learned tlie
meaning of it the same way that persons learn the meaning of
language, viz. by use and experience. I confess that when
1 see a great crying out in a congregation, in the manner that
I have seen it when those things are helJ. forth to them vihich
are worthy of their being greatly affected by them, 1 rejoice
in it, much more than merely in an appearance of solemn
attention, and a shew of aflcction by weeping ; and tJiat
becaiK^o when there have been those outcries, 1 have found
from time to time a much greater and more excellent etiect.
To rejoice that the work of God is carried on calmly, without
much ado, is in effect to rejoice that it is carried on with less
power, or that there is not so much of the influence of God's
Spirit. — For though the degree of the influence of the Spirit
of God, ©n particular persons, is by no means to be judged of
by the degree of external appearances, because of the difterent
constitutions, tempers and circumstances of men ; yet, if there
be a very povv'erful influence of the Spirit of God ou a mixed
multitude, it will cause some way or other a great visible com-
motion.
And as to ministers aiming at such effects, and striving,
by all means to brijig a congregation to thxit pass, that tl.itjre
VOL. IV. 1'i
170 THOUGHTS ON THE BEVIVAL. PAET Hi
should be such an uproar among them i I suppose none aim
at it any otherwise, than as they strive to raise the affections
of their hearers to such a height as very often appears in
these effects. And if those affections are commonly good, and
it be found by experience that such a degree of them com-
monly has a good effect, 1 think they are to be justified in so
doing.
V. Again, some ministers have been blamed for keeping
persons together, that have been under great affections, which
have appeared in such extraordinary outward manifestations. —
Many think this promotes confusion, that persons in such
circumstances do but discompose each other's minds, and
disturb the minds of others ; and that therefore it is best they
should be dispersed ; and that when any in a congregation are
strongly seized, that they cannot forbear outward manifestations
of it, they should be removed, that others' minds may not be
diverted.
I cannot but think that those who thus object, go upon
quite wrong notions of things. For though persons ought to
take heed that they do not make any ado without necessity ; for
this will be the way in time to have such appearances lose all
their effect; yet the unavoidable manifestations of strong
religious affections tend to a happy influence on the minds of
by-standers, and are found by experience to have an excellent
and durable effect. And so to contrive and order things, that
others may have opportunity and advantage to observe them,
has been found to be blessed, as a great means to promote the
work of God ; and to prevent their being in the way of obser-
vation, is to prevent the effect of that which God makes use
of as a principal means of carrying on his work at such an
extraordinary time, viz. example : which is often spoken of in
scripture, as one of the chief means by which God would carry
on his work in the prosperity of religion in the latter days. —
I have mentioned some texts already to this purpose, in what
I published before, oHhe Marks of a Work of the True Spirit;
but would here mention some others. In Zech. ix. 15, IG.
those that in the latter days should be filled in an extraordinary
manner with the Holy Spirit, so as to appear in outward mani-
festations, and making a noise, are spoken of as those that
God, in these uncommon circumstances, will set up to the view
of others as a prize or ensign, by their example and the
excellency of their attainments, to animate and draw others,
as men gather about an ensign, and run for a prize, a crown
and precious jewels, set up in their view. The words are —
"And they shall drinkandmakea noise as through wine, and they
shall be filled like bowls, and as the corners of the altar. And
fte Lgrd their God shall save them in that day as the flock of
Offence (alien betjond just Cause^> i'71
his people; for they shall be as the stones of a crown, lifted up
as an ensign upon his land." (I shall have occasion to say
something more of this scripture afterwards.) Those that
make the objection 1 am upon, instead of suffering this ensign
to be in public view, are for having it removed, and hid in
some corner. To the like purpose is that, Isa. Ixii. 3. " Thou
shalt bo a crown of glory in the hand of the Lord, and a royal
diadem in the hand of thy God." Here it is observable, that it
is not said, thou shalt be a crown upon the head, but in the hand
of the Lord : /. e. held forth, in thy beauty and excellency, as
a prize, to be bestowed upon others that shall behold thee, and
be animated by the brightness and lustre which God shall
endow thee with. The great influence of the example of
God's people, in their bright and excellent attainments, to
propagate religion in those days, is further signified in Isa.
Jx. 3. " And the Gentiles shall come to thy light, and kings to
the brightness of thy rising." With vcr. 22. "A little one shall
become a thousand, and a small one a strong nation." And
Zech. X. 8. 9. " And they shall increase, as they have increased ;
and I will sow them among the people." And Hos. ii. 23.
" And 1 will sow her unto me in the earth." So Jer. xxxi. 27.
VL Another thing, that gives great disgust to many, is the
disposition that persons shev/, under great affections, to speak
so much ; and, with such earnestness and vehemence, to be
setting forth the greatness and wonderfulness and importance
of divine and eternal things ; and to be so passionately warning,
inviting and intreating others.
Concerning which I would say, That I am far from think-
ing that such a disposition should be wholly without any limits
or regulation, (as I shall more particularly «hew afterwards;)
and I believe some have erred, in setting no bounds, and
indulging and encouraging this disposition without any kind
of restraint or direction. But yet it seems to me, that such a
disposition in general is what both reason and scripture will
justify. Those who are offended at such things, as though
they were unreasonable, are not just. Upon examination it
will probably be found, that they have one rule of reasoning
about temporal things, and anolhei about spiritual things.
They do not at all wonder, if a person on some very great and
affecting occasion, an occasion of extraordinary danger or
great joy, that eminently and immediately concerns him and
others — is disposed to speak much, and with great earnestness,
especially to those with whom he is united in the bonds of
dear affection, and great concern for their good. And there-
fore, if they were just, why would not they allow it in spiritual
things ? and much more in them, agreeably to the vastly
greater importgipce and more affecting nature of spiritual
172 Tiy^UGirrs ox the REviv.vr,. i-art hl
things, and the concern which true rehgion causes in men's
minds for the good of others, and the disposition it gives and
excites to speak God's praises, to shew forth liis infinite glory,
and talk of all his glorious perfections and works 1
That a very great and proper sense of the importance of
religion, and the danger sinners are in, stioukl sometimes
cause an almost insuperable disposition to speak and warn
others, is agreeable to Jer. vi. JO, 11. " To whom shall I speak
and give warning that they may hear ? Behold, their ear is
uncircumcised and they cannot hearken: Behold, the word of
the Lord is unto them a reproach ; they have no delight in it.
Therefore 1 am full of the fury of the Lord ; I am weary with
holding in: I will pour it out upon the children abroad, and
upon the assembly of the young men together ; for even
the husband with the wife shall be taken, the aged with him
that is full of days." And that true Christians, when they come
to be as it were waked out of sleep, and to be filled with a sweet
and joyful sense of the excellent things of religion, by the
preaching of the gospel, or by other means of grace, should be
disposed to be much in speaking of divine things, though be-
fore they were dumb, is agreeable to what Christ says to his
church, Cant. vii. 9. " And the roof of thy mouth is like the best
\vine for my beloved, that goeth down sweetly, causing the lips
of those that are asleep to speak.'' The roof of the church's
mouth is the officers in the church, that preach the gospel;
their word is to Christ's beloved like the best wine, that goes
down sweetly ; extraordinarily refreshing and enlivening the
saints, causing them to speak, though before they were mute and
asleep. It is said by some. That the subjects of this work,
when they get together, talking loud and earnestly in their
pretended great joys, several in a room talking at the same
time, make a noise just like a company of drunken persons.
On which I would observe, that it is foretold that God's
people should do so, in that forementioned place, Zech. ix.
15 — 17, of which I shall now take more particular notice.
The words are as follow : "The Lord of hosts shall defend them,
and they shall devour and subdue with sling stones, and thev
shall drink and make a noise as through wine, and they shall be
filled like bowls, and as the corners of the altar. And the Lord
their God shall save them in that day as the flock of his
people ; for they shall be as the stones of a crown, lifted up as
an ensign upon his land. For how great is his goodness, and
how great is his boauty ! Corn shall make the young men
cheerful, and new wine the maids," The words are very remark-
able : Here it is foretold, that at the time when Christ shall set
up an universal kingdom upon earth, (ver. 20.) the children of
Zion shall drink, till they are filled like the vessels of the
sanctuary. And, if we would know with what they shall bo
O fence token hei/ond just Cmisc. 17o
thus filled, the prophecy does in cflect explain itself; they
shall be filled as the vessels of the sanctuary that coiitained the
drink-ofiering, which was wine. And yet the words imply,
that it shall not literally be wine that they shall drink and be
filled with, because it is said. They shall drink, and make a
noise, " as through wine," as if they had drank wine : which
implies that they had not literally done it. And therefore we
must understand the words, that they shall drink into that, and
be filled with that, which the wine of the drink offering typi-
cally represented, whicli is the Holy Spirit, as well as the
blood of Christ, that new wine that is drank in our heavenl}
Father's kingdom. They shall be filled with the Spirit, whicli
the apostle sets in opposition to a being drunk with wine,
Eph. V. 18. This is the new wine spoken of, ver. 17. It is
the same with that " best wine" spoken of in Canticles, " that
goes down sweetly, causing the lips of those that are asleep to
speak." It is here foretold, that the children of Zion in the lat-
ter days, should be filled with that which should make them
cheerful, and cause them to make a noise as through wine, and
by which these joyful happy persons shall as stones of a crown
lifted up as an ensign upon God's land, being made joyful in
the extraordinary manifestations of the beauty and love of
Christ : as it follows, " How great is his goodness ! and how
great is his beauty !" And it is further remarkable that, as is
here foretold, it should be thus especially amongst young peo-
ple : " Corn shall make the young men cheerful, and new wine
the maids." It would be ridiculous to understand this of literal
bread and wine. Without doubt, the same spiritual blessings
are signified by bread and wine here, which were represented by
Melchizedek's bread and wine, and are signified by the bread
and wine in the Lord's supper. One of the marginal readings
is, " shall make the young men to speak ;" which is agreeable
to that in Canticles, of the " best wines causing the hps of
those that are asleep to speak."
We ought not to be in any measure like the unbelieving
Jews in Christ's time, who were disgusted both with crying
out with distress, and with joy. When the poor blind man
cried out before all the multitude, " Jesus, thou son of David,
have mercy on me !" and continued instantly thus doing, the-
multitude rebuked him, and charged him that he should hold
his tongue, Mark x. 46 — ^48. and Luke xviii. 38, 39. They
looked upon it to be a very indecent noise that he made ; a
thing very ill becoming him, to cause his voice to be heard so
much, and so loud, among the multitude. x\nd when Christ
made his solemn and triumphant entry into Jerusalem, (which
I have before observed, was a type of the glory aiid triumph
of the latter days,) the whole moltitude of the disciples, espe-
qially young people, began to rejoice and praise (lod with a
17^1, THOUGHTS ON THL UETViVAL. TART Hi.
loud voice, for all the mighty works that they had seen, saying,
" Blessed be the king that cometh in the name of the Lord L
peace in heaven, and glory in the highest !"' The Pharisees said
to Christ, " Master, rebuke thy disciples." They did not under-
stand such great transports of joy ; it seemed to them a very
unsuitable and indecent noise and clamour that they made, a
confused uproar, many crying out together, as though they were
out of their wits : they wondered that Christ would tolerate it.
But what says Christ? " I tell you, that if these should hold
their peace, the stones would immediately cry out." The words
seem to intimate, that there was cause enough to constrain
those whose hearts were not harder than the very stones to cry
out, and make a noise ; which is something like that other ex-
pression, of " causing the lips of those that arc asleep to speak."'
When many, under great religious affections, are earn-
estly speaking together of divine wonders, in various parts of a
company, to those who are next them ; some attending to one,
and others to another ; there is something very beautiful in it,
provided they do not speak so as to drown each other's voices,
that none can hear what any say. There is a greater and more
affecting appearance of a joint engagedness of heart, in the
love and praises of God : and I had rather see it, than to see
one speaking alone, and all attending to what he says ; it has
more of the appearance of conversation. When a multitude
meets on any occasion of temporal rejoicing, freely and cheer-
fully to converse together, they are not wont to observe the
ceremony of but one speaking at a time, while all the rest in u
formal manner set themselves to attend to what he says. That
would spoil all conversation, and turn it into the formality of
set speeches. It is better for lay persons, spealiing one to ano-
ther of the things of God, when they meet together, to speak
after the manner of christian conversation, than to observe the
formality of but one speaking at a time, the whole multitude
silently and solemnly attending to what he says ; which would
carry in it too much of the air of the authority and solemnity
of preaching. The apostle says, 1 Cor. xiv. 29, 30, SI. " Let
the prophets speak, two or three, and let the others judge :
If any thing be revealed to another that sitteth by, let the first
hold his peace : For ye may all prophecy, one by one, that all
may learn, and all may be comforted :" but this does not reach
the present case, because what the apostle is speaking of rs
the solemnity of their religious exercises in public worship,
and persons speaking in the church by immediate inspiration,
and in the use of the gift of prophecy, or some gift of inspira-
tion, in the exorcise of which they acted as extraordinary mi-
nisters of Christ,
Vn. Another thina^ that some have fotmd feuU with.
Offence taken hey oud just Cause. 17&
is abouuding so much in singing in religious meetings. Ob-
jection against such a thing as this, seems to arise from a
suspicion already established of this work. They doubt of the
pretended extraordinary love and joys that attend this work,
and so find fault with the manifestations of them. If they
thought persons were truly the subjects of an extraordinary
degree of divine love, and heavenly rejoicing in God, I suppose
they »v'ould not wonder at their having a disposition to be
much in praise. They object not against the saints and angels
in heaven singing praises and hallelujahs to God, without
ceasing day or night; and therefore doubtless will allow that
the more the saints on earth are like them in their dispositions,
the more they will be disposed to do like them. They will
readily own that the generality of Christians have great reason
to be ashamed that they have so little thankfulness, and are no
more in praising God, whom they have such infinite cause to
praise. And why therefore should Christians be found fault
with, for shewing a disposition, to be much in praising God, and
manifesting a delight in that heavenly exercise ? To complain
of this, is to be too much like the Pharisees, who were disgusted
when the multitude of the disciples began to rejoice, and with
loud voices to praise God, and cry, Hosanna, when Christ was
entering into Jerusalem.
There are many things in scripture, that seem to intimate
that praising God, both in speeches and songs, will be what
ihii church of God will very much abound in, in the approaching
glorious day. So on the seventh day of compassing the walls
of Jericho, when the priests blew with the trumpets in an extra-
ordinary manner, the people shouted with a great shout, and
the wall of the city fell down flat. So the ark was brought back
from its banishment, with extraordinary shouting and singing
of the whole congregation of Israel. And the places in the
prophecies of scripture, signifying that the church of God, in the
glorious Jubilee that is foretold, shall greatly abound in singing
and shouting forth the praises of God, are too many to be men-
tioned. And there will be cause enough for it : I believe it will
be a time wherein both heaven and earth will be much more full
of joy and praise than ever they were before.
But what is more especially found fault with, in the sing-
ing that is now practised, is making use of hymns of human
composure. I am far from thinking that the book of Psalms
should be thrown by in our public i*orship, but that it should
always be used in the Christian church to the end of the
world : But I know of no obligation we are under to conjine
ourselves to it. I can find no command or rule of God's
word, that doSe any more confine us to the words of the scrip-
tare in our singing, than it does in our praying ; we speak to
God in both. And I can see no reason why we shonld limi*
176 T-HOUUMTS ON Tilt) REVIVAL. f AKT HI.
ourselves to such particular forms of words, that we find
in the Bible, in speaking to him by way of praise in metre^
and with music, than when we speak to him in prose, by way
of prayer and supplication. And it is really needful that we
S.'iould have some other songs besides the Psalms oi David. It
is unreasonable to suppose that the Christian church should for
ever, and even in times of her greatest light, in her praises
of God and the Lamb, be confined only to the words of
the Old Testament, wherein all the greatest and most glo-
rious things of the gospel, that are infinitely the greatest
subjects of her praise, are spoken of under a vail, and not
so much as the name of our glorious Redeemer ever men-
tioned, but in some dark figure, or as hid under the name
of some type. And as to our making use of the words of
others, and not those that are conceived by ourselves, it is
no more than we do in all our public prayers ; the whole
worshipping assembly, excepting one only, makes use of
the words that are conceived by him who speaks for the
rest.
VIII. Another thing that many have disliked, is the reli-
gious meetings of children to read and pray together, and
perform religious exercises by themselves. What is objected
is children's want of that, knowledge and discretion which is
requisite in order to a decent and profitable management
of religious exercises. But it appears to me the objection
is not sufficient Children, as they have the nature of men,
are inclined to society : and those of them who are capable of
society one with another, are capable of the influences of the
Spirit of God in its active fruits. And if they are inclined by
a religious disposition, which they have from the spirit of
God, in order to improve their society one with another, in a
religious manner, and to religious purposes, who should forbid
them ? If they have not discretion to observe method in their
religious performances, or to speak sense in all that they say in
prayer, they may notwithstanding have a good meaning, and
God understands them, and it does not spoil or interrupt their
devotion one with another. We who are adults have defects in
our prayers, that are a thousand times worse in the sight
of God, and are a greater confusion, and more absurd non-
sense in his eyes, than their childish indiscretions. There is
not so much difference before God, between children and
grown persons, as we are ready to imagine ; we are all poor,
ignorant, foolish babes, in his sight. Our adult age docs not
bring us so much nearer to God as wo are apt to think. God
in this work has shewn a remarkable regard to little children :
never was there such a glorious work amongst persons in their
childhood- us has b'Crcn of late, in New EnglaiKl He has be'(^i
Offence takeu beyond just cattse. 177
pleased in a wonderful manner to peifect praise out of the
mouths of babes and sucklings ; and many of them have more
of that knowledge and wisdom that pleases him, and renders
their reJigious worship acceptable, than many of the great and
learned men of the world; it is they, in the sight of God, who
are the ignorant and foolish children ; these are grown men,
and an hundred years old, in comparison with them. It is to
be hoped that the days are coming, prophesied of Isa. Ixv. 20.
'' when the child shall die an hundred years old."
I have seen many happy effects of children's religious
meetings ; and God has seemed often remarkably to own tliem
in their meetings, and really descended from heaven to b.e
amongst them : I have known several probable instances of
children being converted at such meetings. I should there-
fore think, that if children appear to be really moved to it by
a religious disposition, and not merely from a childish affecta-
tion of imitating grown persons, they ought by no means to be
discouraged or discountenanced. But yet it is fit that care
should be taken of them by their parents and pastors, to
instruct and direct them, and to correct imprudent conduct
and irregularities if they are perceived, or any thing by which
the devil may pervert and destroy the design of their meetings.
— All should take heed that they do not find fault with and
despise the religion of children, from an evil principle, lest
they should be like the chief priests and scribes, who were
sore displeased at the religious worship and praises of little
children, and the honour they gave Christ in the temple. We
have an account of it, and of what Christ said upon it, in Matt,
xxi. 15, 16. "And when the chief priests and scribes saw the
wonderful things that he did, and the children crying in the
temple, and saying, Hosannah to the son of David, they were
sore displeased, and said unto him, Hearest thou what those say?
And Jesus saith unto them, Yea, have ye never read. Out of the
mouths of babes and sucklings thou hast perfecteil praisT:; ^"
"OL, r^'- j4''
178 THOUGHTS 0?I TilB REVIVAL. ?AR\; IV,
PART IV,
SHEWING WHAT THINGS ARE TO BE CORRECTED OR AVOIDED^
IN PROMOTING THIS WORK, OR IN OUR BEHAVIOUR UNDER
IT.
Having thus observed, in some instances, \vherein the
conduct of those that have appeared to be the subjects of
this work or have been zealous to promote it, has been
objected against or complained of without or beyond just cause f
I proceed now, to shew what things ought to be corrected or
avoided.
Many, who are zealous for this glorious work of God,
are heartily sick of the great iioise there is in the country about
imprudences and disorders ; they have heard it so often fiom
the mouths of opposers, that they are prejudiced against the
sound. And they look upon it, that what is called hemgprudent
and regular^ so much insis>ted on, is no other than being asleep,
or cold and dead in religion ; and that the great imprudence,
so much blamed, is only being alive and engaged in the things
of God. They are therefore rather confirmed in any practice,
than brought off from it, by the clamour they hear against it, as
imprudent and irregular. And, to tell the truth, the cry of irre-
gularity and imprudence has been much more in the mouths of
those who havebeen enemiesto the mainrf the work than others:
for they have watched for the halting of the zealous, and eagerly
catched at any thing that has been wrong, and have greatly in-
sisted on it, made the most of it, and magnified it ; especially
have they watched for errors in zealous preachers, who are much
in reproving and condemning the wickedness of the times. They
would therefore do well to consider that scripture, Isa. xxix. 20,
21. " The scorner is consumed, and all that watch for iniquity
are cut off, that make a man an offender for a word, and lay a
snare for him that reproveth in the gate, and turn aside the just
for a thing of nought." They have not only too much insisted
on and magnified real errors, but have very injuriously charged
them as guilty in things wherein they have been innocent, and
have done their duty. This has so prejudiced the minds
of some, that they have been ready to think that all which has
Errors that attend a great Revival i1^
been said about errors and imprudences was injurious and
from an ill spirit. It has confirmed them, that there is
no such thing as any prevailing imprudences ; and it has made
them less cautious and suspicious of themselves, iest they
should err. Herein the devil has had an advantage put into
his hands, and has taken it ; and, doubtless, has been too
subtile for some of the true friends of religion. That Vv-ould be
strange indeed, if in so great a commotion and revolution, and
such a new state of things, wherein so many have been en-
gaged, none have been guilty of any imprudence. It would
be such a revival of reli'^ion as never was, if among so many
men, not guided by infallible inspiration, there had not been
many notable errors in judgment and conduct ; our young-
preachers, and young converts, must in general vastly exceed
Luther, the head of the Reformation, who was guilty of
a great many excesses in that great affair in which God made
him the chief instrument.
If we look back into the history of the church of God
in past ages, we may observe that it has been a common
device of the devil, to overset a revival of religion; when
he finds he can keep men quiet and secure no longer, then he
drives them to excesses and extravagancies. He holds them.
back as long as he can ; but when he can do it no longer,
then he will push them on, and, if possible, run them upon
their heads. And it has been by this means chiefly that
he has been successful, in several instances, to overthrow most
hopeful and promising beginnings. Yea, the principal means
by which the devil was successful, by degrees, to overset that
grand religious revival of the world, in the priraitive ages
of Christianity, and in a manner to overthrow the Christian
church through the earth, and to make way for the great
Antichristian apostacy, that masterpiece of all the devil's
works, was to improve the indiscreet zeal of Christians, to drive
them into those three extremes of enthusiasm, superstition and
severity towards opposers ; which should be enough for an
everlasting warning to the Christian church.
Though the devil will do his diligence to stir up the open
enemies of religion, yet he knows what is for his interest
so well, that in a time of revival of religion his main
strength shall be tried with the friends of it; and he will
chiefly exert himself in his attempts to mislead them. One
truly zealous person, in the time of such an event, that seems
to have a great hand in the affair, and draivs the eyes of many
upon him, may do more (throug'< Sataa's being too subtile for
him) to hinder the work, than x hi'ndred great, and strong,
and open opposers. In the time of a great iiiork of Christ,
his hands, with which he iDorks^ a*'' o\\en wounded in the
house of his friends, and his work inndered chiefly by them ;
if5l6 THefJGHTS O?; THE riEVIVAL. PARf iV
So that it' any one inquires, as in Zech. xiii. 6. " What are
those wounds in thine hands ?'' he may answer, " Those with
V'hich I was wounded in the house of my friends.'"
Tiie errors of the friends of the work of God, and espe-
cially of the great promoters of it, give vast advantage to the'
enemies of such a work. Indeed there are niany things which
are no errors, but are only duties faithfully and thoroughly
done, that vvound the minds of such persons, more than real
errors: But yet one real error gives opposers as much ad-
vantage, and hinders and clogs the work as much as ten that
are only supposed ones. Real errors do not fret and gall the
enemies of religion so much as those things that are strictly
right ; but they encourage them more, they give them liberty,
and open a gap for them ; so that some who before kept their
enmity burning in their own breasts, and durst not shew them-
selves, \^ill on such an occasion take courage and give them-
selves vent, and their rage will be like that of an enemy let
loose. Those who lay still before, having nothing to say but
what they would be ashamed of, (agreeable to Tit. ii. 8.)
when they have such a weapon put into their hands, will fight
with all violence. And indeed the enemies of religion would
not know what to do for weapons to fight with, were it not for
the errors of its friends ; and so must soon fall before them^
Besides, in real errors, things that are truly disagreeable to the
rule of God's word, we cannot expect the divine protection,
and that God will appear on our side, as if our errors were
only supposed ones.
Since therefore the errors of the friends and promoters of
such a glorious work of God are of such dreadful consequence :
and seeing the devil, being sensible of this, is so assiduous,
watchful, and subtile in his attempts with them, and has thereby
been so successful to overthrow religion heretofore ; certainly
such persons ought to be exceeding circumspect and vigilant,
diffident and jealous of themselves, and humbly dependent on
the guidance of the good shepherd, 1 Pet- iv. 7. "Be sober,
and watch unto prayer." And chap. v. 8. " Be sober, be vigi-
lant; because your adversary the devil, as a roaring lion, walk-
eth about." For persons to go on resolutely, in a kind of heat
and vehemence, despising admonition and correction, being
confident that they must be in the right because they are full
of the Spirit, is directly contrary to the import of those words,
be sober, be vigilant.
It is a mistake I have observed in some, by which they
have been greatly exposed to their wounding, that they think,
they are in no danger of going astray, or being misled by the
devil, because they are near to God ; and so have no jealous
eye upon themselves, and neglect vigilance and circumspec-
fton, as ne^less in their case. They say, they do not think
Errors that attend a ^rcat Recival. IM
chat God will leave them to dishonour him, and wound religion,
as long as they keep near to him. And I believe so too, as
long as they keep near to God, so as to maintain an universal
and diligent watch, and care to do their duty, avoid sin and
snares with diffidence in themselves, and humble dependence
and prayerfulness. But not merely because they are receiving
blessed communications from God, in refreshing views of him,
if at the same time they let down their watch, and are not jeal-
ous over their own hearts, by reason of its remuining blindness
and corruption, and a subtile adversary. It is a grand error for
persons to think they are out of danger from the devil, and a
corrupt, deceitful heart, even in their highest flights, and most
raised frames of spiritual joy. For persons, in such a confi-
dence, to cease to be jealous of themselves, and to neglect
watchfulness and care, is a presumption by which I have
known many woefully ensnared. However highly we may be
favoured with divme discoveries and comforts, yet, as long as
We are in the world, we are in the enemy's country ; and there-
fore that direction of Christ to his disciples is never out of date
in this world, Luke xxi. 36. " Watch and pray always that you
may be accounted worthy to escape all these things, and to stand
before the Son of man." It was not out of date with the dis-
ciples to wliom it was given, after they came to be full of the
Holy Ghost, and " out of their bellies flowed rivers of living
water," by that great effiision upon them that began on the day
of Pentecost. And though God stands ready to protect his
people, especially those that are near to him : yet he expects
of all great care and labour, and that we should put on the
whole armour of God, that we may stand in the evil day. To
whatever spiritual privileges we are raised, we have no warrant
to expect protection in any other way ; for God has appointed
this whole life to be all as a race or a battle ; the state of rest,
wherein we shall be so out of danger as to have no need of
watching and fighting, is reserved for another world. I have
known it in abundance of instances, that the devil has come
in very remarkably, even in the midst of the most excellent
frames. It may seem a great mystery that it should be so ;
but it is no greater mystery, than that Christ should be taken
captive by the devil, and carried into the wilderness, imme-
diately after the heavens had been opened to him, and the Holy
Ghost descended like a dove upon him, and when he heard
that comfortable, joyful voice from the Father, saying, " This is
my beloved Son, in whom I am well pleased." In like manner
Christ in the heart of a Christian, is oftentimes as it were
taken, and carried captive into a wilderness, presently after
heaven has been as it were opened to the soul, and the Holy
Ghost has descended upon it like a dove, and when God has
been sweetly owning the believer, and testifying his favour to
him as his beloved chil<l.
J8"i ilJOUGHTS OX THt HKVIVAL. PART IV.
h is therefore a great error and sin in some persons at
this day, that they are fixed in some things which others
account errors, and will not hearken to admonition and
counsel, but are confiilent that they are in the right, because
God is much with them. There were some such in the
apostles' days. The apostle Paul, writing to the Corinthians,
was sensible that some of tiiem would not be easily con-
vinced that ihey had been in any error, because they looked
upon themselves as spiritual, or full of the Spirit of God,
i Cor. xiv. 37, 38. " If any man think himself to be a prophet,
or spiritual, let hitn acknowledge that the things that I write
unto you are the commandment of the Lord; but if any man be
ignorant; let him be ignorant."
And although those who are spiritual amongst us have no
infallible apostle to admonish them, yet let me intreat
them, by the love of Christ, calmly and impartially to weigh
what may be said to them by one who is their hearty
and fervent friend, (though an inferior worm,) in giving his
humble opinion concerning the errors that have been com-
mitted by the zealous friends or promoters of this great
work of God. In speaking of past errors, and those we
are in danger of, I would, in the
First place, take notice of the causes whence the errors
that attend a great revival of religion usually arise ; and,
as I go along, take notice of some particular errors that
arise from each of those causes.
Secondh/, Observe some errors that have been owing to
the influence of several of those causes conjunctly.
The errors that attend a great revival of religion usually
arise from these three things: 1. Undiscerncd spiritual pride;
3. Wrong principles; and. 3. Ignorance of Satan"'s advantages
and devices.
SECT. 1.
(hie Cause of Errors aUending a great Revival of Religion,
is vndiscerned Spiritual Pride.
The first and the worst cau.^e of errors, that prevail in
such a state of things, is spiritual pride. This is the main
<ioor by which the devil comes into the hearts of those who
are zealous for the aOvancement of religion. It is the chief
inlet of smoke from ti'e bottcmless pit, to darken the mind and
mislead the judg'.nent. This is the main handle by which \\\g
devil has hold of religions persons, and the chief source of
all the mischief that he introduces, to clog and hinder a work
of God. — This cause of error is the main spring, or ;!t leasi:
Sect. i. Undiscerncd iSpirituul Fride. Ibo
the main support of all the rest. Till this disease is cured,
medicines are in vain applied to heal otiicr diseases. It is bv
this that the mnid defends itself in other errors, find guards
itself against light, by uhich it. might be corrected and re-
claimed. The spiritually proud man is full of light alreody.
he does not need instruction, and is ready to despise the offer
of it. But, if this disease be healed, other things are easily
rectified. Tlie humble person is like a little child, he easily
receives instruction ; he is jealous over himself, sensible how
liable he is to go astray, and therefore, if it be suggested to
him that he does so, he is ready most narrowly and impartially
to inquire. Nothing sets a person so much out of the devil's
reach as humility, and so prepares the mind for true divine
light without darkness, and so clears the eye to look on things
as they truly are; Psalm xxv. 9, "The meek will he guide in
judgment. And the meek will he teach his way." Therefore
we should fight, neither with small nor with great, but with
the king of Israel. Our first care should be to rectify the
heart, and pull the beam out of our eye, and then we shall sec
clearly.
I know that a great many things at this day are ver\
injuriously laid to the pride of those that are zealous in the
cause of God. When any person appears, in any respect
remarkably distinguished in religion from others ; if he pro-
fesses those spiritual comforts and joys that are greater than
ordinary, or appears distinguishingly zealous in religion ; if he
exerts himself more than others in the cause of religion, or
seems to be distinguished with success ; ten to one but it will
immediately awaken the jealousy of those about him. They
will suspect (whether they have cause or no) that he is very
proud of his goodness, and affects to have it thought that no-
body is so good as he; and all his talk is heard, and all his
behaviour beheld, with this prejudice. Those who are them-
selves cold and dead, and especially such as never had any ex-
perience of the power of godliness on their own hearts, are ready
to entertain such thoughts of the best christians ; which arises
from a secret enmity against vital and fervent piety. But
zealous christians should lake heed lest this prove a snare to
them, and the devil take advantage from it, to blind their eyes
from beholding what there is indeed of this nature in their
hearts, and make them think, because they are charged with
pride wrongfully and from an ill spirit, in many things, that
therefore it is so in every thing. Alas! how much pride have
the best of us in our hearts ! It is the worst part of the body
of sin and death ; the first sin that ever entered into the uni-
verse, and the last that is rooted out : it is God's most stubborn
enemy !
The corruption of nature may all be resolved into two
184 THOUGHTS ON THE REVIVAL. PART IV.
? i
things, jvr/^Ze and icorldh/-niindedness, the devil and the beast,
or S'n// and the ivorU. These are the two pillars of Dagon's
temple, on which the whole house leans. But the former of
these is every way the worst part of the corruption of nature :
it is the firstborn son of the devil, and his image in the heart
of man chiefly consists in it. It is the last thing in a sinner
that is overborne by conviction, in order to conversion ; and
here is the saint's hardest conflict ; the last thing over which
he obtains a good degree of conquest, that which most directly
militates against God, and it is most contrary to the Spirit of
the Lamb of God. It is most like the devil its father, in a
serpentine deceitfulness and secrecy ; it lies deepest, is most
active, and is most ready secretly to mix itself with every
thing.
And, of all kinds of pride, spiritual pride is upon many
accounts the most hateful, it is most like the devil ; most like
the sin he committed in a heaven of light and glory, where
he was exalted high in divine knowledge, honour, beauty,
and happiness. Pride is much more difficult to be discerned
than any other corruption, because its nature very much con-
sists in a person's having too high a thought of himself. No
■wonder that he who has too high a thought of himself, does
not know it ; for he necessarily thinks that the opinion he has
of himself has just grounds, and therefore is not too high ; if
he thought such an opinion of himself was without just
grounds, he would therein cease to have it. Those that are
spiritually proud, have a high conceit of these two things, viz.
their light- and their humility : both which are a strong pre-
judice against a discovery of their pride. Being proud of
their light, that makes them not jealous of themselves ; he who
thinks a clear light shines around him, is not suspicious of an
enemy lurking near him unseen, and then, being proud of
their humility^ that makes them least of all jealous of them-
selves in that particular, viz. as being under the prevalence of
pride. There are many sins of the heart that are very secret
m their nature, and difficultly discerned. The psalmist says,
Psalm xix. 12. " Who can understand his errors ? cleanse thou
me from secret faults." But spiritual pride is the most secret
of all sins. The heart is deceitful and unsearchable in nothing
so much as in this matter : and there is no sin in the world,
that men are so confident in. The very nature of it is to
^vork self-confidence, and drive away jealousy of any evil of
that kind. Tliere is no sin so much like the devil as this for
secrecy and subtilty, and appearing' in a grcBt many shape's
undiscerncd and unsuspected. It appears as an angel of light :
takes occasion to arise from every thing; it perverts and
abuses every thing, and even the exercises of real grace, ami
rinnl hu(?iilitv. as nn oce.a^'ion to e.xert itself; it is a. sjn tjiat \}^-:
SsiiCT. 1. iJndiscenicd Spiritual Fride.
as it were many lives; if you kill it, it will live stiil; if you
mortify and suppress it in one shape, it rises in another ; if
you think it is all gone, yet it is there still. There are a great
many kinds of it, that lie in different forms and shapes, one
under another, and encompass the heart like the coats of au
onion ; if you pull off one, there is another underneath. We
had need therefore to have the greatest watch imaginable over
our hearts with respect to this matter, and to cry most earn-
estly to the great searcher of hearts for his help. He that
trusts his own heart is a fool.
God's own people should be the more jealous of them-
selves with respect to this particular at this day, because the
temptations that many have to this sin are exceeding great.
The great and distinguishing privileges to which God admits
many of his saints, and the high honours lie puts on some
ministers, are great trials of persons in this respect. It is true,
that great degrees of the spiritual presence of God tends
greatly to mortify pride and all corruption ; but yet, though
in the experience of such favours there be much to restrain
pride one way, there is much to tempt and provoke it another;
and we shall be in great danger thereby, without great watch-
fulness and prayerfulness. The angels that fell, while in
heaven, had great honours and high privileges, in beholding
the face of God, and viewing his infinite glory, to cause in
them exercises of humility, and to keep them from pride ; yet,
through want of Avatchfulness in them, their great honour and
heavenly privilege proved to be to them an undoing tempta-
tion to pride, though they had no principle of pride in their
hearts to expose them. Let no saint, therefore, however emi-
nent, and however near to God, think himself out of danger.
He that thinks himself most out of danger, is indeed most in
danger. The apostle Paul, who doubtless was as eminent a
saint as any now, was not out of danger, even just after he was
admitted to seo God in the third heaven, 2 Cor. xii. \ and yet
doubtless, what he saw in heaven of the ineffable glory of the
Divine Being, had a direct tendency to make him appear
exceeding little and vile in his own eyes.
Spiritual pride in its own nature is so secret, tiiat it is
not so well discerned by immediate intuition on the thing
itself, as by the effects and fruits of it; some of which I would
mention, together with the contrary fruits of pure Christiai)
humility. Spiritual pride disposes to speak of other persons'
sins, their enmity against God and his people, the miserable
delusion of hypocrites and their enmity against vital piety,
and the deadness of some saints, with bitterness, or with
laughter and levity, and an air of contempt ; whereas pure
Christian humility rather disposes, either to be silent about
them, or to speak of them with i?riof and pity, Spiritual
^or_. IV. ^i
ISiy TtiOVdUTS ON THE RtliVAL. I'ART IV.
pride is very opt to suspect others ; whereas an humble saint
is most jealous of himself, he is so suspicious of nothing in the
world as he is of his own heart. The spiritually proud person
is apt to fini! fault with other saints, that they are low in grace ;
and to be much m observing how cold and dead they are; and
being quick lo discern and take notice of their deficiencies.
But the -eminently humble Christian has so much to do at
home, and sees so much evil in his own heart, and is so
concerned about it, that he is not apt to be very busy with
other hearts ; he complains most of himself, and complains
of his own coldness and lowness in grace. He is apt to
esteem others better than himself, and is ready to hope that
there is nobody but what has more love and thankfulness
to God than he, and cannot bear to think that others should
bring forth no more fruit to God's honour than he. Some
who have spiritual pride mixed with high discoveries and
great transports of joy, disposing them in an earnest manner
to talk to others, are apt, in such frames, to be calling upon
other Christians about them, and sharply reproving thera
for their being so cold and lifeless. There are others, who
in their raptures are overwhelmed with a sense of their own
vileness ; and, when they have extraordinary discoveries of
God's glory, are all taken up about their own sinfulness ;
and though they also are disposed to speak much and very
earnestly, yet it is very much in blaming themselves, and
exhorting fellow Christians, but in a charitable and humble
manner. Pure Christian humility disposes a person to take
notice of every thing that is good in others, and to make the
best of it, and to diminish their failings ; but to have his
eye chiefly on those things that are bad in himself, and to take
much notice of every thing that aggravates them.
In a contrariety to this, it has been the manner in some
places, or at least the manner of some persons, to speak of
almost every thing that they see amiss in others, in the most
harsh, severe and terrible language. It is frequent with them
to say of others' opinions or conduct or advice — or of their
coldness, their silence, their caution, their moderation, their
prudence, &c. that they are from the devil, or from hell ; that
such a thing is devilish or hellish, or cursed, and that such
persons are serving the devil, or the devil is in them, that they
are soul-murderers and the like ; so that the words devil and
hell are almost continually in their mouths. And such kind of
language they will commonly use, not only towards wicked
men, but towards them whom they themselves allow to be the
true children of God, and also towards ministers of the gospel
and others who are very much their superiors. And they look
upon it as a virtue and high attainment thus to behave
fhemsehes. 'Oh^' say ^ey, ' we mu^t be plain-hearted awd bold
Sect, i, Undiscemed Spiritual Pride. 187
for Christ, we must declare war against sin wherever wesee it,
we must not mince the matter in the cause of God, andwhen
speaking for Christ.' And to make any distinction in persons,
or to speak the more tenderly, because that which is amiss
is seen in a superior, they look upon as very mean for a
follower of Christ when speaking in the cause of his master.
What a strange device ; f the devil is here, to overthrow all
Christian meekness and gentleness, and even all shew and
appearance of it, and to defile the mouths of the children of
God, and to introduce the langauge of common sailors among
the followers of Christ, under a cloak of high sanctity and zeal
and boldness for Christ ! And it is a remarkable instance of
the weakness of the human mind, and how much too cunning
the devil is for us !
The grand defence of this way of talking is. That they
say no more than what is true ; they only speak the truth
without mincing the matter ; and that true Christians who
have a great sight of the evil of sin, and acquaintance with their
own hearts, know it to be true, and therefore will not be
offended to hear such harsh expressions concerning them and
their sins. It is only (say they) hypocrites, or cold and dead
Christians, that are provoked and feel their enmity rise on
such an occasion. But it is a grand mistake to think that we
may commonly use all such language as represents the worst
of each other, according to strict truth. It is really true, that
every kind of sin, and every degree of it, is devilish and from
hell, and is cursed, hellish, and condemned or damned. And
if persons had a full sight of their hearts, they would think no
terms too bad for them; they would look like beasts, like
serpents, and like devils to themselves ; they would be at a loss
for language to express what they see in themselves. The
worst terms they could think of would seem as it were faint to
represent what they see in themselves. But shall a child there-
fore, from time to time, use such language concerning an
excellent and eminently holy father or mother, as. That the
devil is in them ; that they have such and such devilish,
cursed dispositions'; that they commit every day hundreds of
hellish, damned acts; and that they are cursed dogs, hell
hounds and devils ? And shall the meanest of the people be
justified, in commonly using such language concerning the
most excellent magistrates, or the most eminent ministers ?
1 hope nobody has gone to this height. But the same pre-
tences of boldness, plain-heartedness, and declared war against
sin, will as well justify these things as the others. If we pro-
ceed in such a manner, on such principles as these, what a
face will be introduced upon the church of Christ, the little
beloved flock of that gentle shepherd the Lamb of God ?
What n «onnd •shall we bring into the hoise of God. into tho
188 TfiaUGHTS »y TlfE REVlVAfv^, ?ART ir.
family of his dear little children ? How far off" shall we soon
banish that lovely appearance of humility, sweetness^ gentleness,
mutual honour, benevolence, complacence, and an esteem of
others above themselves, which ought to clothe the children of
God all over? Not but that Christians should watch over one
another, and in any wise reprove one another, and do it plainly
and faithfully ; but it does not thence follow that dear brethren
in the family of God, in rebuking one another, should use worse
language than Michael the archangel durst use when rebuking
the devil himself.
Christians who are but fellow-worms, ought at least to
treat one another with as much humility and gentleness as
Christ, who is infinitely above them, treats them. But how
did Christ treat his disciples when they were so cold towards
him, and so regardless of him, at the time when his soul wa&
exceeding sorrowful even unto death — and he in a dismal
agony was crying and sweating blood for them — and they
would not watch with him and allow him the comfort of their
company one hour in his great distress, though he once and
again desired it of them ? One would think that then was a
proper time, if ever, to have reproved them for a devilish,
hellish, cursed and damned slothfulness and deadness. But
after what manner does Christ reprove them? Behold his
astonishing gentleness ! Says he, " What, could ye not watch
with me one hour? The Spirit indeed is willing, but the flesh
is weak." And how did he treat Peter when he was ashamed
of his master, while he was made a mocking stock and a
spitting stock for him ? Why, he looked upon him with a
look of love, and melted his heart. And though we read that
Christ once turned and said unto Peter, on a certain occasion,
" Get thee behind me, Satan ;" and this may seem like an in-
stance of harshness and severity in reprovmg Peter ; yet I hum-
bly conceive that this is by many taken wrong, and that this is
indeed no instance of Christ's severity in his treatment of
Peter, but on the contrary of his wonderful gentleness and
grace, distinguishing betweer Peter and thr devil in him, not
laying the blame of what Peter had then said, or imputing it
to him, but to the devil that influenced him. Christ saw the
devil then present, secretly influencing Peter to do the part of
a tempter to his master ; and therefore Christ turned him about
to Peter, in whom the devil then was, and spake to the devil,
and rebuked him. Thus the grace of Christ does not behold
iniquity in his people, imputes not what :s amiss in them to
them, but to sin that dwells in them, and to Satan that in-
fluences them.
Spiritual pride often disposes persons to singularity in
external appearance, to affect a singular way of speaking, to
use a different sort of dialect from others, or to be singulai' in
Sect. i. tlndiscerncd Spiritual Pride. 18D
voice, countenance or behaviour. But he that is an eminently
humble Christian, though he will be firm to his duty, however
singular — going in the way that leads to heaven alone, though
all t'?e World forsake him — yet he delights not in singularity
for singularity's sake. He does not affect to set up hmisclf to
be viewed and observed as one distinguished, as desiring to
be accounted better than others — despising their company, or
conformity to them — but on the contrary is disposed to become
all things to all men, to yield to others, and conform to them
and please them in every thing but sin. Spiritual pride com-
monly occasions a certain stiffness and inflexibility in persons,
in their own judgment and their own ways ; whereas the emi-
nently humble person, though he be inflexible in his duty, and
in those things wherein God's honour is concerned ; and -with
regard to temptation to those things he apprehends to be sinful,
though in never so small a degree, he is not at all of a yielding
spirit, but is like a brazen wall ; yet in other things he is of a
pliable disposition, not disposed to set up his own opinion, or
his own will ; he is ready to pay deference to others' opinions,
loves to comply with their inclinations, and has a heart that is
tender and flexible like a little child. Spiritual pride disposes
persons to affect separation, to stand at a distance from others,
as being better than they ; and loves the shew and appearance
of the distinction. But, on the contrary, the eminently hum-
ble Christian is ready to look upon himself as not worthy that
others should be united to him — to thmk himself more brutish
than any man, and worthy to be cast out of human society — ■
and especially unworthy of the society of God's children.
And though he will not be a companion with one that is visibly
Christ's enemy — but delights most in the company of lively
Christians, choosing such for his companions, and will be most
intimate with them, not delighting to spend much time in the
company of those who seem to relish no conversation but about
worldly things — yet he does not love the appearance of an
open separation from visible Christians, as being a kind of
distinct company from them who are one visible company
with him by Christ's appointment ; and will as much as possi-
ble shun ail appearances of a superiority, or distinguishing
himself as better than others. His universal benevolence
delights in the appearance of union with his fellow-creatures,
and will maintain it as much as he possibly can without giving
open countenance to iniquity, or wounding his own soul. And
herein he follows the example of his meek and lowly liedeemer,
who did not keep up such a separation and distance as the
Pharisees, but freely ate with publicans and sinners, that he
might win them.
The eminently humble Christian is as it were clothed
wit)i lowliness, mildness, meekness, gentleness of spirit and
19'0 THOUGHTS ON THE REVIVAL. FAST IV,
behaviour, and with a soft, sweet, condescending, winning air
and deportment ; these things are just Hke garments to him, he
is clothed all over with them. 1 Pet. v. 5. " And be clothed with
humility,'" Col. iii. 12. " Put on therefore, as the elect of God,
holy and beloved, bowels ofmercies, kindness, humbleness ofmind,
meekness, long-suffering." Pure Christian humility has no such
thing as roughness, or contempt, or fierceness, or bitterness in
its nature ; it makes a person like a little child, harmless and
innocent, that none need to be afraid of; or like a lamb, desti-
tute of all bitterness, wrath, anger and clamour ; agreeable to
Eph. iv. 31. With such a spirit as this ought especially
zealous ministers of the gospel to be clothed, and those that
God is pleased to employ as instruments in his hands of
promoting his work. They ought indeed to be thorough
in preaching the word of God, without mincing the matter at
all; in handling the sword of the Spirit, as the ministers of the
Lord of hosts, they ought not to be mild and gentle ; they are
not to be gentle and moderate in searching and awaking the
conscience, but should be eons of thunder. The word of God,
which is in itself sharper than any two-edged sword, ought not
to be sheathed by its ministers, but so used that its sharp edges
may have their full effect, even to the dividing asunder
soul and spirit, joints and marrow. Yet they should do it
without judging particular persons, leaving it to conscience
and the Spirit of God to make the particular application. But
all their conversation should savour of nothing but lowliness-
and good-will, love and pity to all mankind; so that such a
spirit should be like a sweet odour diffused around them
wherever they go. They should be like lions to guilty con-
sciences, but like lambs to men's persons. This would have no
tendency to prevent the awakening of men's consciences, but
on the contrary, would have a very great tendency to awaken
them. It would make way for the sharp sword to enter ; it
would remove the obstacles, and make a naked breast for the
arrow. Yea, the amiable Christ-like conversation of such
ministers in itself, would terrify the consciences of men, as well
as their terrible preaching ; both would co-operate, to subdue
the hard, and bring down the proud heart. If there had been
constantly and universally observable such a behaviour as this
in itinerant preachers, it would have terrified the consciences
of sinners ten times as much as all the invectives and the cen-
sorious talk there has been concerning particular persons, for
their opposition, hypocrisy, delusion, pharisaism, &ic. These
things in general have rather stupified sinners' consciences ;
they take them up, and make use of them as a shield, where-
with to defend themselves from the sharp arrows of the word
that are shot by these preachers. The enemies of the present
work have been glad of the<:e thinffs with nil their hearts
J^Ecr. T. Ijndiseeiiitd Sjuntual Fridt. lUL
Many of the most bitter of them are probably such as in
the beginning of this work had their consciences something
galled and terrified with it ; but these errors of awakening
preachers are the things they chiefly made use of as plaisters to
heal the sore that was made in their consciences.
Spiritual pride takes great notice of opposition and in-
juries that are received, and is apt to be often speaking
of them, and to be much in taking notice of their aggra-
vations, either with an air of bitterness or contempt. Whereas
pure, unmixed Christian humility, disposes a person rather to
be like his blessed Lord, when reviled, dumb, not opening his.
mouth, but committing himself in silence to him that judgeth
righteously. The eminently humble Christian, the more
clamorous and furious the world is against him, the more
silent and still will he be ; unless it be in his closet, and there
ho will not be still. — Our blessed Lord Jesus seems never
to have been so silent as when the world compassed him
round, reproaching, buft'eting, and spitting on him, with
loud and virulent outcries, and horrid cruelties. There has
been a great deal too much talk of late, among many of
the true and zealous friends of religion, about opposition and
persecution. It becomes the followers of the Lamb of
God, when the world is in an uproar about them, and full
of clamour against them, not to raise another noise to answer
it, but to be still and quiet. It is not beautiful, at such time,
to have pulpits and conversation ring with the sound of perse-
cution, persecution, or with abundant talk about Pharisees,
carnal persecutors, and the seed of the serpent. — Meekness and
quietness among God's people, when opposed and reviled,
would be the surest way to have God remarkably to appear for
their defence. It is particularly observed of Moses, on occa-
sion of Aaron and Miriam envying him, and rising up in
opposition against him, that he " was very meek, above all
men upon the face of the earth," Numb. xii. 3. Doubtless
because he remarkably shewed his meekness on that occasion,
being wholly silent under the abuse. And how remarkable is
the account that follows of God's being as it were suddenly
roused to appear for his vindication ? What high honour did
he put upon Moses ? and how severe were his rebukes of his
opposers ? The story is very remarkable, and worthy every
one's observation. Nothing is so effectual to bring God down
from heaven in the defence of his people, as their patience and
meekness under sufferings. When Christ « girds his sword upon
his thigh, with his glory and majesty, and in his majesty
rides prosperously, his right hand teaching him terrible things,
it is because of truth, and Meekness, and Righteousness,"
Psal. xlv. 3, 4. " God will cause judgment to be heard from
hetiven ; the earth shall fear and be still. <}|id God will gris^
l%2 THOUeHiS ON THE UBVfV'AL. PAET 1\.
to judgment, to save all the meek of the earth, Psal. Ixxvi.
8, 9. " He will lift up the meek, and cast the wicked down to
the ground," Psal. cxivii. 6. " He will reprove with equity for
the meek of the earth, and will smite the earth with the rod
of his mouth, and with the breath of his lips will he slay
the wicked," Isa. xi. 4. The great commendation that Christ
gives the church of Philadelphia is, " Thou hast kept the word
of my patience," Rev. iii. 10. And we may see what reward
he promises her, in ihe preceding verse ; " Behold, 1 will make
them of the synagogue of Satan, which say they are Jews
and are not, but do lie ; behold, I will make them to come and
worship at thy feet, and to know that I have loved thee." And
thus it is that we might expect to have Christ appear for
lis, if under all the reproaches we are loaded with, we be-
haved ourselves with a lamb-like meekness and gentleness.
But if our spirits are raised, and we are vehement and
noisy with our complaints under colour of Christian zeal,
this will be to take upon us our own defence, and God will
leave it with us, to vindicate our cause as well as we can ;
yea, if we go on in a way of bitterness, and high censuring, it
will be the way to have him rebuke us, and put us to shame
before our enemies.
Here some may be ready to say, " It is not in our own
cause that we are thus vehement, but it is in the cause of
God, and the apostle directed the primitive Christians to
-' contend earnestly for the faith once delivered to the saints."
But how was it that the primitive Christians contended earn-
estly for the faith ? They defended the truth with arguments
and a holy conversation, but yet gave their reasons with
meekness and fear. They contended earnestly for the faith, by
fighting violently against their own belief, and the cor-
ruptions of their hearts : yea, they resisted unto blood, striving
against sin ; but the blood that was shed in this earnest
strife, was their own blood, and not the blood of their enemies.
It was in the cause of God that Peter was so fierce, and drew
his sword, and began to smite with it ; but Christ bids him put
up his sword again, telling him that they that take the sword
shall perish by the sword ; and while Peter wounds, Christ
heals. They contend the most violently, and are the greatest
conquerors in a time of persecution, who bear it with the
greatest meekness and patience. Great humility improves
even the reflections and reproaches of enemies, to put upon
serious self-examination, whether or no there be not some just
cause ; whether they have not in some respect given occasion
to the enemy to speak reproachfully. Whereas spiritual
pride improves such reflections to make them the more bold
and confident, and to go the greater lengths in that for which
they are found fault with. I desire it may be con^jdcrred.
Sect. i. Undiscerned Spiritual Pride. 193
whether there has been nothing amiss of late among the true
friends of vital piety in this respect ; and whether the words of
David, when reviled by Michal, have not been misinterpreted
and misapplied to justify them in it, when he said, " I will
be yet more vile, and will be base in mine own sight.'' The
import of his words is, that he would humble himself yet more
before God, being sensible that he was far from being suf-
ficiently abased ; and he signifies this to Michal, that he
longed to be yet lower, and had designed already to abase him-
self more in his behaviour. — Not thai he would go the greater
length, to shew his rcgardlessness of her revilings : that would
be to exalt himself, and not to abase himself as more vile in his
own sight.
Another effect of spiritual pride is a certain unsuitable,
and self-confident boldness before God and men. Thus some,
in their great rejoicings before God, have not paid a sufficient
regard to that rule in Psal. ii. 11. They have not rejoiced
with a reverential trembling, in a proper sense of the awful
majesty of God, and the awful distance between him and
them. And there has also been an improper boldness before
men, that has been encouraged and defended, by a misapplica-
tion of that scripture, Prov. xxix. 25. "The fear of man
bringeth a snare."' As though it became all persons, high
and low, men, women, and children, in all religious conver-
sation, wholly to divest themselves of all manner of shame-
facedness, modesty, or reverence towards man ; which is a
great error, and quite contrary to scripture. There is a fear
of reverence that is due to some men, Rom. xiii. 7. - Fear
to whom fear, honour to whom honour."' And there is a fear of
modesty, and shamefacedness in inferiors towards superiors,
which is amiable, and required by Christian rules, I Pet. iii. 2.
■'•While they beholdyourchasteconversation, coupled with fear;"
and 1 Tim. ii. 9. " In like manner also, that women adorn them-
selves in modest apparel, with shamefacedness and sobriety."
The apostle means that this virtue shall have place, not only in
civil communication, but also in spiritual communication, and
in our religious concerns and behaviour, as is evident by what
follows, ver. 11, 12. "Let the women learn in silence, with
all subjection. But I suffer not a woman to teach, nor tc*
usurp authority over the man, but to be in silence." Not that I
would hence infer that women's mouths should be shut up
from Christian conversation ; but all that I mean from it at
this time is, that modesty, or shamefacedness, and reverence
towards men, ought to have some place, even in our religious
communication one with another. T'le same is also evi-
dent by 1 Pet. iii. 15. " Be rr: idy alvvrvs ro giv* an rin.^wer
to every rnan that asketh you a reason of liie hope that is in jou,
VOL. fv> ^
194 THOUGHTS ON THE REViVAC. PAUr IV.
with meekness and fear." It is well if that very fear and shatne-
facedness, which the apostle recommends, have not some-
times been condemned under the name of a cursed fear of
man.
It is beautiful for persons when they are at prayer as the
mouth of others, to make God only their fear and their dread,
and to be wholly forgetful of men present, who, let them be
great or small, are nothing in the presence of the great God,
And it is beautiful for a minister, when he speaks in the name
of the Lord of hosts, to be bold, and to put oft' all fear of men.
And it is beautiful in private Christians, though they are women
and even children, to be bold in professing the faith of Christ,
in the practice of all religion, and in owning God's hand in the
work of his power and grace, without any fear of men ; though
they should be reproached as fools and madmen, frowned upon
by great men, and cast off by parents and all the world. But
for private Christians, women, and others, to instruct, rebuke,
and exhort, with a like sort of boldness as becomes a minister
when preaching, is not beautiful. Some have been bold in
things that have really been errors ; ami have gloried in their
boldness in practising them, though odd and "as egular. And those
who have gone the greatest lengths in these things, have been
by some most highly esteemed, as appearing bold for the Lord
Jesus Christ, and fully on his side ; vihie others who have pro-
fessed to be godly, and who have condemned such things, have
been spoken of as enemies of the cross of Christ, or at least very
cold and dead ; and thus many, that of themselves were not
inclined to such practices, have by this means been driven on,
being ashamed to be behind, and accounted poor soldiers for
Christ.
Another effect of spiritual pride is to make the subject of
ii assuming. It oftentimes makes it oatural to persons so to
act and speak, as though \n a special manner it belonged to
them to be taken notice of and much regarded. It is very
natural to a person that is much under the influence of spiritual
pride, to take all the respect that is paid him. If others shew
a disposition to submit to him, and yield him the difference of
a preceptor, he is open to it, and freely admits it ; yea, it is
natural for him to expect such treatment, and to take much
notice if he fails of it, and to have an ill opinion of others that
do not pay him that which he looks upon as his prerogative.
He is apt to think that it belongs to him to speak, and to clothe
himself with a judicial and dogmatical air in conversation, and
to take it upon him, as what belongs to him, to give forth his
sentence, and to determine and dtjcide. Whereas pure Chris-
tian humihty vaunteth not. itself duth not behave itself unseemly^
ajid rs apt toprefer others in honour. One under the influence
Sect, l Vndiscerned Spiritual Pride. 195
of spiritual pride is more apt to instruct others, than to inquire
for himself, and naturally puts on the airs of a master. Whereas
one that is full of pure humility, naturally has on the air of a
disciple ; his voice is, " What shall I do ? What shall I do
that 1 may live more to God's honour? What shall I do with
this wicked heart ?" He is ready to receive instruction from
any body, agreeable to Jam. i. 19. " Wherefore, my beloved bre-
thren, let every man be swift to hear, slow to speak." The emi-
nently humble Christian thinks he wants help from every body,
whereas he that is spiritually prou--. diinks that every body
wants his help. Christian humility, trader a sense of others'
misery, intreats and beseeches ; but spiritual pride affects to
command, and warn with authority. There ought to be the
utmost watchfulness against all such appearances of spiritual
pride, in all that profess to have been the subjects of this
work, and especially in the promoters of it, but above all in
itinerant preachers. The most eminent gifts, and highest
tokens of God's favour and blessing, will not excuse them. —
Alas ! What is man at his best estate ! What is the most highly
favoured Christian, or the most eminent and successful minis-
ter, that he should now think he is sufficient for something, and
somebody to be regarded ; and that he should go forth, and
act among his fellow-creatures as if he were wise and strong
and good !
Ministers who have been the principal instruments of car-
rying on this glorious revival of religion, and whom God has
made use of to bring up hrs people as it were out of Egypt,
should take heed, that th.cy do not provoke God, as Moses did,
by assuming too much to themselves, and by their intemperate
zeal to shut them out from seeing the good things that God is
going to do for his church in this world. The fruits of Moses's
unbelief, which provoked God to shut him out of Canaan, and
not to suffer him to partake of those great things God was
about to do for Israel, were chiefly these two things : — First,
His mingling bitterness with his zeal. He Jiad a great zeal for
God, and he could not bear to see the intolerable stiffneckedness
of the people, that they did not acknowledge the work of God,
^nd were not convinced by all his wonders that they had seen.
But human passion was mingled with his zeal, Psal. cvi. 32,33.
" They angered him also at the waters of strife ; so that it went
ill with Moses for their sakes : Because they provoked his spirit,
so that he spake unadvisedly with his lips." Hear now, ye rebels,
says he, with bitterness of language. — Secondly, He behaved
himself, and spake with an assuming air. He assumed too
much to himself; " Hear now, ye rebels, must we fetch water
out of this rock?" Spiriiua! pride wrought in Moses at that time.
His temptations to it were very great; for he had had great dis-
coveries of God- and had been privileged with fntimatc ??nd
196 TMOOGHTa 0^• THE REVIVAL. PART i\ .
sweet conamunion with liiin, and God had made him the
instrument of great good to his church. But tliough he was
so humble a person, and, by God's own testimony, meek above
all men upon the face of the whole earth, yet his temptations
were too strong for him. Which surely should make our
young ministers, that have of late been highly favoured, and
have had great success, exceeding careful, and distrustful of
themselves. Alas ! how far arc we from having the strength of
holy, meek, aged Moses. The temptation at this day is
exceeding great to both those errors that Moses was guilty of. .
There is great temptation to bitterness and corrupt passion with
zeal ; for there is so much unreasonable opposition made
against this glorious work of God, and so much stiftneckedness
manifested in multitudes of this generation, notwithstanding all
the great and wonderful works in which God has passed before
them, that it greatly tends to provoke the spirits of such as
have the interest of this work at heart, so as to move them to
speak unadvisedly with their lips. And there is also great
temptation to an assuming behaviour in some persons. When
a minister has greatly succeeded from time to time, and so
draws the eyes of the multitude upon him, when he sees
himself followed, resorted to as an oracle — and people ready to
adore him, and as it were to offer sacrifice to him, ai5it was witli
Paul and Barnabas at Lystra — it is almost impossible for a
man to avoid taking upon him the airs of a master, or some
extraordinary person ; a man had need tohave a great stock of
humility, and much divine assistance, to resist the temptation.
But the greater our dangers are, the more ought to be our
watchfulness, prayerful ness, and diffidence, lest we bring our-
selves into mischief. Fishermen who have been very suc-
cessful, having caught a great many fish, had need to be careful
that they do not at length begin to burn incense to their net.
And we should take warning by Gideon, who after God had
highly favoured and exalted him, and made him the instru-
ment of working a wonderful deliverance for his people, at
length made a god of the spoils of his enemies, which became
a snare to him and to his house, so as to prove the ruin of his
family.
All young ministers, in this day of bringing up the ark of
God, should take warning by the example of a young Levite
in Israel, Uzza the son of Abinudab. He seemed to have
a real concern for the ark of God, and to be zealous and
engaged in his mind on that joyful occasion of bringing it up.
God made him an instrument to bring the ark out of its
long-continued obscurity in Kirjath-jearim, and he was suc-
ceeded to bring it a considerable way towards Mount Zion ;
but for his want of humility, reverence, and circumspection,
and assuming or talijng too much upon him, God broke fortk
SacT. I. Vndiscerned iypiritucd Pride. IDv
upon him, and smote him for his error, so that he never hved
to see and partake of the great joy of his church on occasion
of the carrying up the ark into Mount Zion, and the great
blessings of heaven upon Israel consequent upon it. Ministers
employed to carry on this work, have been chiefly of the
younger sort, who have doubtless (as Uzza had) a real concern
for the ark ; and it is evident that they are much animated
and engaged in their minds (as he was) in this joyful day
of bringing up the ark. — They are afraid what will become of
the ark under the conduct of its ministers : They see it shakes,
and they are afraid these blundeirng oxen will throw it.
Some of them, it is to be feared, have been over officious
on this occasion, have assumed too much to themselves, and
have been bold to put forth their hand to take hold of the urk,
as though they were the only fit and v/orthy persona to defend
it. If young ministers had great humility, without a corrupt
mixture, it would dispose them especially to treat aged minis-
ters with respect and reverence, as their fathers, notwithstand-
ing that a sovereign God may have given themselves greater
aasistance and success, 1 Pet. v. 5. "Likewise, ye younger, submit
yourselves unto the elder : yea, all of you be subject one to an-
other ; and be clothed v.'ith humility ; for God resisteth the
proud, and giveth grace to the humble." Lev. xix. 32. " Thou
shalt rise up before the hoary head, and honour the face of the
old man, and fear thy God : I am the Lord."
As spiritual pride disposes persons to assume much to
themselves, so it also disposes them to treat others with neglect.
On the contrary, pure Christian humility disposes persons to
honour all men, agreeable to that rule, 1 Pet. ii. 17. There
has been in some, who I believe are true friends of religion,
too great appearance of this fruit of spiritual pride, in their
treatment of those whom they looked upon to be carnal men ;
and particularly in refusing to enter into any discourse or rea-
soning with them. Indeed, to spend a great deal of time in
jangling and warm debates about religion, is not the way to
propagate, but to hinder it ; and some are so dreadfully set
against this work, that it is a dismal task to dispute with them ;
all that one can say is utterly in vain. I have found it so by
experience. To enter into disputes about religion, at some
times, is quite unseasonable ; particularly in meetings for reh-
gious conference, or exercises of worship. But yet we ought
to be very careful that we do not refuse to discourse with men,
with any appearance of a supercilious neglect, as though we
counted them not worthy to be regarded: on the contr.iry, we
should condescend to carnal men, as Christ has condescended
to us, to bear with our unteachableness and stupidity. He
still follows us with instructions, line upon line, and precept
upon precept, saying, " Come let u^ reason togeljjer :" setting
h)b I'UOtWHTS ON THli UEViVAL'. lUUT iV.
light before us, and using all manner of arguments with us,
and waiting upon such dull scholars, as it were hoping that we
should receive light. We should be ready with meekness and
calmness, without hot disputing, to give our reasons, why we
think this work is the work of God, to carnal men when they
ask us, and not turn them by as not worthy to be talked with -.
as the apostle directed the primitive Christians to be ready to
give a reason of the Christian faith and hope to the enemies of
Christianity, 1 Pet. iii. 15. " Be ready always to give an answer
to every man that asketh you a reason of the hope that is in you,
with meekness and fear.'^ And we ought not to condemn all
reasoning about things of religion under the name of carnal
reason. For my part, 1 desire no better than that those who
oppose this work should fairly submit to have the cause betwixt
us tried by strict reasoning.
One qualification that the scripture speaks of once
and again, as requisite in a minister, is, that he should be
(diSaxTixov) apt to teach, 1 Tim, iii. 2. And the apostle seems
to explain what he means by it, in 2 Tim. ii. 24, 25, or
at least there expresses one thing that he intends by it,
t'iz. That a minister should be ready, meekly to condescend
to and instruct opposers ; "And the servant of the Lord must
not strive, but be gentle unto all men, apt to teach, patient, in
meekness instructing those that oppose themselves, if God per-
adventure will give them repentance, to the acknowledging of
the truth."'"
SECT. If.
Another cause of errors in conduct alt ending a religious revival,
is the adoption of icrong principles.
One erroneous principle, than which scarce any has
proved more mischievous to the present glorious work of God,
is a notion that it is God's manner in these days, to guide his
saints, at least some that are more eminent, by inspiration,
or immediate revelation. They suppose he makes known
to them what shall come to pass hereafter, or what it is his
will that they should do, by impressions made upon their
minds, either with or without texts of scripture ; whereby
something is made known to them, that is not taught in
the scripture. By such a notion the devil has a great door
opened for him; and if once this opinion should come to
be fully yielded to, and established in the church of God,
Satan would have opportunity thereby to set up himself
as the guide and oracle of God's people, and to have his
word regarded as their infallible rn\c. nnd 30 to load them
SiBCT. 11. The adoption of wrong Principles, li^J
where he would, and to introduce what he pleased, and
soon to bring the Bible into neglect and contempt. Late
experience, in some instances, has shewn that the tendency of
this notion is to cause persons to esteem the Bible as in a great
measure useless.
This error will defend and support all errors. As long-
as a person has a notion that he is guided by immediate
direction from heaven, it makes him incorrigible and im-
pregnable in all his misconduct. For what signifies it, for
poor blind worms of the dust, to go to argue with a man,
and endeavour to convince him and correct hiuj, that is guided
by the immediate counsels and commands of the great
JEHOVAH ? This great \york of God has been exceedingly
hindered by this error •, and, till we have quite taken this
handle out of the deviPs hands, the work of God will never go
on without great clogs and hinderances. — Satan will always
have a vast advantage in his hands against it, and as he has
improved it hitherto, so he will do so still. And it is evident, that
the devil knows the vast advantage he has by it, that makes
him exceeding loth to let go his hold.
It is strange what a disposition there is in many well-dis-
posed and religious persons to fall in with and hold fast this
notion. It is enough to. astonish one, that such multiplied,
plain instances of the failing of such supposed revelations in
the event, do not open every one's eyes. I have seen so many
instances of the failing of such impressions, that would almost
furnish a history. I have been acquainted with them when
made under all kinds of circumstances, and have seen them fail
in the event, when made with such circumstances as have been
fairest and brightest, and most promising. They have been
made upon the minds of apparently eminent saints, and with
an excellent heavenly frame of spirit yet continued, and made
with texts of scripture that seeiued exceeding apposite, yea,
many texts following one another, extraordinarily and wonder-
fully brought to the mind, and the impressions repeated over
and over; and yet all has most manifestly come to nothing,
to the full conviction of the persons themselves. God has in
so many instances of late, in his providence, covered such
things with darkness, that one would think it should be enough
quite to blank the expectations of those who have been ready
to think highly of such things. It seems to be a testimony
of God, that he has no design of reviving revelations in
his church, and a rebuke from him to the groundless expecta-
tions of it.
It seems to me that Zech. xiii. 5, is a prophecy con-
cerning ministers of the gospel in tire latter and glorious
day of the Christian church, (which is evidently spoken of in
this and the foregoing chapters.) The words, 1 apprehend,
2ii0 TH0UftHT5 Ojj- THft REVIVAL* PART IV.
are to be interpreted in a spiritual sense. " I am an husband-
man:" the work of ministers is very often, in the New Testa-
ment, compared to the business of the husbandmen, that take
care of God's husbandry, to whom he lets out his vineyard, and
Trends them forth to labour in his field, where one plants and
another waters, one sows and another reaps ; so ministers are
called labourer's in God's harvest. And as it is added, "Men
taught me to keep cattle from my youth ;" so the work of a
minister is very often in scripture represented by the business
of a shepherd or pastor. And whereas it is said, "I am no
prophet; but man taught me from my youth :" it is as much
as to say, l.do not pretend to have received my skill, whereby
I am fitted for the business of a pastor or shepherd in the
church of God, by immediate inspiration, but by education,
by being trained up to the business by human learning, and
instructions received from my youth or childhood, by ordinary
means.
And why cannot we be contented with the divine oracles,
that holy, pure word of God, which we have in such abund-
ance and clearness, now since the canon of scripture is com-
pleted ? Why should we desire to have any thing added to
them by impulses from above 1 Why should we not rest in
that standing rule that God has given to his church, which,
the apostle teaches us, is surer than a voice from heaven? And
why should we desire to make the scripture speak more to us
than it does ? Or why should any desire a higher kind of
intercourse with heaven, than by having the Holy Spirit given
in his sanctifying influences, infusing and exciting grace and
holiness, love and joy, which is the highest kind of inter-
course that the saints and angels in heaven have with God.
and the chief excellency of the glorified man Christ Jesus ?
Some that follow impulses and impressions indulge a
notion, that they do no other than follow the guidance of
God's word, because the impression is made with a text of
scripture that comes to their mind. But they take that lext
as it is impressed on their minds, and improve it as a .lew
revelation to all intents and purposes ; while the text, as it is
in the Bible, implies no such thing, and they themselves do
not suppose that any such revelation was contained in it
before. Suppose, for instance, that text should come into a
person's mind with strong impression. Acts ix. 6. " Arise, and
go into the city ; and it shall be told thee what thou must do;"
and ho should interpret it as an immediate signification of the
will of God, that he should now forthwith go to such a '
neighbouring town, and there he should meet with a discovery
of his duty. If such things as these are revealed by the
impression of these words, it is to all intents a new revela-^
zlon. not the less because certain woi»ds of scripture are made
^ECT. n. The Adoption of wrong Principles. '2l)i
use of in the case. Here are propositions or tiuths entirely
new, that those words do not contain. These propositions,
That it is God's mind and will, that such a person by name
should arise at such a time, and go to such a place, and that
there he should meet with discoveries, are entirely new propo-
sitions, wholly difterent from those contained in that text of
scripture. They are no more implied in the words themselves,
without a new revelation, than it is implied that he should
arise and go to any other place, or that any other persou
should arise and go to that place. The propositions, supposed
to be now revealed, are as really different from those contained
in that scripture, as they are from the propositions contained
in that text, Gen. v. 6. " And Seth lived an hundred and five
years, and begat Enos."" This is quite a different thing from
the Spirit's enlightening the mind to understand the words of
God, and know what is contained and revealed in them, and
what consequences may justly be drawn from them, and to see
how they are applicable to our case and circumstances, which
is done without any new revelation, only by enabling the mind
to understand and apply a revelation aheady made.
Those texts of scripture that speak of the children of
God as led by the Spirit, have been by some brought to defend
such impulses ; particuiaily Rom. viii. 14. " For as many as are
led by the Spirit of God, they are the sons of God ;" and Gal.
V. 18. " But if ye are led by the Spirit, ye are not under the
law." But these texts themselves confute them that bring them ;
for it is evident that the leading of the Spirit which tlie apostle
speaks of is peculiar to the children of God, and that natural
men cannot have ; for he speaks of it as a sure evidence of
their being the sons of God, and not under the law. But a
leading or directing of a person by immediately reveahng to
him where he should go, or what shall hereafter come to pass,
or wliat shall be the future consequence of his doing thus or
thus, if there be any such thing in tiiese days, is not of the
nature of the gracious leading of the Spirit of God, peculiar
to God's children. It is no more than a common gift; there
is nothing in it but what natural men are capable of, and
many of them have had in the lays of inspiration. A man
may have ten thousand such revelations and directions froai
the Spirit of God, and yet not have a jot of grace in his
heart. It is no more than the gift of prophecy, wliich imme-
diately reveals what will be, or should be hereafter ; but this
is only a common gift, as the apostle expressly shews, 1 Cor.
xiii. 'i, 8. If a person has any thing revealed to him from
God, or is directed to any thing by a voice from heaven,
or a whisper, or words immediately suggested to his
mind, there is nothing of the nature of grace merely in this :
5t is of the nature of a common influence of tlic Spirit-.
^D'-^ THOUGHTS ON THE KEVlVALi i'ART V<f^
aod is but dross in comparison of the excellency of that
gracious lea^iing of V.\^ Spirit that the :;aints have. Such
a way of being directed where one shall go, and what he
shall do, is no more than what Balaam haO from God, who
from time to time revealed to him wnat Ik should do; so that
he was in this sense led by the Spirit for a considerable time.
There is a more excellent way in which the Spirit leads the
sons of God, that natural men cannot have ; and that is by
inclining them to do the will of God, and go in the shining
path of truth and Christian holiness, from a holy heavenly
disposition, which the Spirit of God gives them, and which
inclines and leads them to those things that are excellent and
agreeable to God's mind, whereby they "are transformed by
the renewing of their minds, and prove what is that good, and
acceptable, and perfect will of God," Rom. xii. 2. And so the
Spirit of God does in a gracious manner teach the saints
their duty ; and he teaches them in a higher manner than
ever Balaam, or Saul, or Judas were taught. The Spirit of
God enlightens them with respect to their duty, by making
their eye single and pure, whereby the whole body is full of lights
The sanctifying influence of the Spirit of God rectifies the
taste of the soul, whereby it savours those things that are of
God, and naturally relishes and delights in those things that are
holy and agreeable to God's mind ; and, like one of a distin-
guishing taste, it chooses those things that are good and whole-
some, and rejects those that are evil. The sanctified ear tries
words, and the sanctified heart tries actions, as the mouth tastes
meat. And thus the Spirit of God leads and guides the meek
in his way, agreeable to his promises ; he enables them to under-
stand the commands and counsels of his word, and rightly to
apply them. Christ blames the Pharisees that they had not
this holy distinguishing taste, to discern and distinguish what
was right and wrong. Luk» xii. 57, "Yea, and why even of
your own selves judge ye not what is right ?"
The leading of the Spirit which God gives his children,
and which is peculiar to them, is ihat teaching them his sta-
tutes, and causing them to understand the way of his precepts,
which the psalmist so very often prays for, especially in the
llUth psalm : and not in givivig them new statutes and 7ieiv pre-
cepts. He graciously g.ves them eyes to see, and ears to hear,
and hearts to undcistand ; he causes them to understand the
fear of the Lord, and " so brings the blind by a way they knew
not, and leads them in paths that they had not known, and makes
darkness light hefoie them, and crooked things straight." So
the assistance < i the Spini in praying and preaching, seems by
some to have been greatly misunderstood, and they have
sought after a miraculous assistance of inspiration, by the
immediate snggesting of words to them, by such gifts and
Sect. it. The Adoption of wrong Principles. 503
influences of the Spirit, in praying and teaching, as thf
apostle speaks of, 1 Cor. xiv. 14, 20. (whiih many natural
men had in those days,) instead vi a gracious holy assistance
of the Spirit of God, which is the far more excellent icay ;
(as 1 Cor. xii. 31. and xiii. 1.) The gracious and most excellent
assistance of the Spirit of God in praying and preaching, is
not by im-mediately suggesting words to the apprehension,
which may be with a cold dead heart; but by warming the
heart, and filling it with, a great sense of things to be spoken,
and with holy affections, that these may suggest words. Thus
indeed the Spirit of God may be said, indirectly and medi-
ately, to suggest words to us, to indite our petitions for us,
and to teach the preacher what to say ; he fills the heart, and
that fills the mouth. We know that when men are greatly
affected in any matter, and their hearts are very full, it fills
them with matter for speech, and makes them eloquent upon
that subject ; and much mere have spiritual afiections this
tendency, for many reasons that r-.ight be given. When a
person is in a holy and lively irame in secret prayer, or in
Christian conversation, it will wonderfully supply him with
matter, and with expressions, as every true Christian knows ;
and it has the like tendency to enable a person in public
prayer and preaching. And, if he has these holy influences
of the Spirit on his heart in a high degree, nothing in the
\vorld will have so great a tendency to make both the matter
and the manner of his public performances excellent and profit-
able. But, since there is no immediate suggesting of words
from the Spirit of God to be expected or desired, they who
neglect and despise study and premeditation, in order to a
preparation for the pulpit, in such an expectation, are guilty
of presumption: though doubtless it may be lawful for some
persons, in some cases, (and they may be called to it,) to
preach with very little study ; and the Spnit of God, by the
heavenly frame of heart that he gives them, may enable thera
to do it to excellent purpose. Besides this most excellent way
of the Spirit of God assisting ministers in public perform-
ances, which (considered as the preacher's privilege) far excels
inspiration, there is a common assistance which natural men
may have in these days, and which the godly may have inter-
mingled with a gracious assistance, which is also very different
from inspiration, and that is his assisting natural principles ;
as the natural apprehension, reason, memory, conscience, and
natural affection.
But, to return to the head of impressions and immediate
revelations ; many lay themselves open to a delusion by
expecting direction from heaven in this way, and waiting for
it. In such a case it is easy for persons to imagine that they
have it, Thev are perhaps at a loss conrerning somothingr.
'lO'l -xHOVGUrS 03V THE REVIVAL, PARi It.
tindctermiMed what they shall do, or what course they shall
take in some affair; and they pray to God to direct them, and
make known to them his mind and will : and then, instead of
expecting to be directed, by being assisted in considering the
rules of God's word, his providencCj and their circumstances,
to look on things in a true light, and justly to weigh them, they
are waiting for some secret immediate influence, unaccountably
swaying their minds, and turning their thoughts or inclinations
that way in which God would have them to go. Hereby they
are exposed to two things ; first, they lay themselves open to
the devil, and give him a fair opportunity to lead them where
he pleases ; for they stand ready to foliow the first extraordi-
nary impulse that they shall have, groundlessly concluding it
is from God. And, secondly, they are greatly exposed to be
deceived by their own imaginations : for such an expectation
awakens and quickens the imagination : and that oftentimes is
called an uncommon impression, that is no such thing ; and
they ascribe that to the agency of some invisible beings whids
is owing only to themselves.
Again, another way that many have been deceived, is by
drawing false conclusions from true premises. Many true and
eminent saints have been led into mistakes and snares, by argu-
ing that they have prayed in faith. They have indeed been
greatly assisted in prayer for such a particular mercy, and
have had the true spirit of prayer in exercise in their
asking it of God : But they have concluded more from these
premises than is a just consequence from them. That they
have thus prayed is a sure sign that then- prayer is accepted
and heard, and that God will give a gracious answer accord-
ing to his own wisdom, and that the particular thing asked
shall be given, or that which is equivalent ; this is a just con-
sequence from it. — But it is not inferred by any new revelation
now made, but by the promises made to the prayer of faith in
the holy scriptures. But that God will answer them in that
individual tini.g they ask, if it be not a thing promised in
God's word, or they do not certainly know that it is what will
be most for the good of God's church, and the advancement of
Christ's kingdom and glory, nor whether it will be best for
them, is ni(/re than can be justly concluded from it. If God
remarkably meets with one of his children while he is praying
for a particular mercy of great importance, for himself or &ome
other person, or any society of men, and does by the influences
of his Spirit greatly humble him, and empty him of himself in
his prayer, and manifests himself remarkably in his excellency,
sovereignty and all-sufficient power and grace in Jesus Christ
— and in a remarkable manner enables the person to come to
him for that mercy, poor in spirit, and with humble resignation
to God, and with a great degree of faith Jn the divine suf^-
Sec'i. II. Tlie Adupiiva of iViOk^ Principles. '-it»^>
ciency, and the sufficiency of Christ's mediation — that person
has indeed a great deal the more reason to hope that God will
grant that mercy, than otherwise he would have. The greater
probability is justly inferred, agreeable to the promises of the
holy scripture, in that such a prayer is accepted and heard ;
and it is much more probable that a prayer that is heard will
be returned with a particular mercy that is asked, than one
that is not so. And there is no reason at all to doubt, but that
God sometimes especially enables to the exercises of faith,
when the minds of his saints are engaged in thoughts of, and
prayer for, some particular blessing they greatly desire ; /. e.
God is pleased especially to give them a believing frame, a
sense of his fulness, and a spirit of humble dependence on him^
at such times. When they are thinking of and praying for
such mercy, he gives them a particular sense of his ability,
and of the sufficiency of his power, to overcome obstacles, and
the sufficiency of his mercy and of the blood of Christ for the
removal of ^ho guilt that is in the way of the bestowment of
such a mercy, in particular. When this is the case, it makes
the probabihty still much greater, that God intends to bestow
the particular mercy sought, in his own time, and his own
way. But here is nothmg of the nature of a revelation in the
case, but only a drawing rational conclusions from the parti-
cular manner and circumstances of the ordinary gracious
influences of God's Spirit. And as God is pleased sometimes
to give his saints particular exercises of faith in his sufficiency,
with regard to particular mercies ; so he is sometimes pleased
to make use of his word in order to it, and helps the actings
of faith with respect to such a mercy. The strengthening of
their faith in God's sufficiency, in this case, is therefore a just
improvement of such scriptures; it is no more than what those
scriptures, as they stand in the Bible, hold forth. But to lake
them as new whispers or revelations from heaven, is not making
a just improvement of them. If persons thus have a spirit of
prayer remarkably given them, concerning a particular mercy,
iVom time to time, so as evidently to be assisted to act faith in
God, in that particular, in a very distinguishing manner ; the
argument in some cases may be very strong, that God does
design to grant that mercy, not from any "evelation now made
of it, but from such a kind and manner of the ordinary influence
of his Spirit with respect to that thing.
But here a great deal of caution and circumspection must
be used in di awing inferences of this nature. There are many
ways by which persons may be misled and deluded. The
ground on wliich some expect that they shall receive the thing
they have asked for, is ratiier a strong imagination, than any
true humble faith in the Divine sufficiency. They have a
stiong persuasion that the thing asked shall be granted (which
they can give no reason for) without any remarkable discoverv
'i06 THOUGHTS OK THE REVIVAL. ' VMil' IV-
of that glory and fulness of God and Christ, that is the ground
of faith. And sometimes the confidence that their prayers
shall be answered, is only a self-righteous confidence, and no
true faith. They have a high conceit of themselves as eminent
saints and special favourites of God, and to have also a high
conceit of the prayers they have made, because they were
much enlarged and affected in them ; and hence they are posi-
tive in it, that the thing will come to pass. And sometimes
when once they have conceived such a notion, they grow
stronger and stronger in it; and this they think is from an im-
mediate Divine hand upon their minds to strengthen their
confidence; whereas it is only by their dwelling in their minds
on their own excellency, and high experiences, and great
assistances, whereby they look brighter and brighter in their
own eyes. Hence it is found by observation and experience,
that nothing in the v/orld exposes so much to enthusiasm as
spiritual pride and self-righteousness.
In order to drawing a just inference from the supposed
assistance \ve have had in prayer for a particular mercy, and
judging of the probability of the bestowment of that indi-
vidual mercy, many things must be considered. We must
consider the importance of the mercy sought, and the principle
whence we so earnestly desire it ; how far it is good, and
agreeable to the mind and will of God ; the degree of love to
God that we exercised in our prayer; the degree of discovery
that is made of the divine sufficiency, and the degree in which
our assistance is manifestly distinguishing with respect to that
mercy. — And there is nothing of greater importance in the
argument than the degree of humility, poverty of spirit, self-
emptiness and resignation to the holy will of God, exercised
in seeking that mercy. Praying for a particular mercy with
much of these things, I have often seen blessed with a remark-
able bestowment of the particular thing asked for. From what
has been said, we may see which way God may, only by the
ordmary gracious influences of his Spirit, sometimes give his
saints special reason to hope for the bestowment of a particular
mercy they [)rayed for, anrl which we may suppose he oftentimes
gives eminent saints, who have great degrees of humility, and
much communion with God. And here, I humbly conceive,
some eminent servants of Jesus Christ that we read of in eccle-
siastical story, have been led nito a mistake ; and, through
want of distinguishing such things as these from immediate
revelations, have thought that God has favoured them, in some
instances, with the same kind of divine influences that the
apostles and prophets had of old.
Another erroneous princijjlc that some have embraced,
and which has been a source of many errors in their conduct,
is, That persons ought always to do whatsoever the Spirit of
God (though but indirectly) inclines them to. Indeed the
Sect. II. The Adoption of w/o/ig Principles. ^1
Spirit of God is in itself infinitely perfect, and all his immediate
actings, simply considered, are perfect, and there can bo
nothing wrong in tliem ; and therefore all that the Spirit of
God inclines us to directly and immediately, without the inter-
vention of any other cause that shall pervert and niisimprovc
what is from him, ought to be done. But there may be many
things, disposition to do which may indirectly be Irom the Spirit
of God, that we ought not to do. The disposition in general
may be good, and from the Spirit of God ; but the parti-
cular determination of that disposition, as to particular actions,
objects and circumstances, may be from the intervention or
interposition of some infirmity, blindness, inadvertence, deceit
or corruption of ours. So that although the disposition in
general ought to be allowed and promoted, and all those act-
ings of it that are simply from God's Spirit, yet the particular
ill direction or determination of that disposition, which is from
some other cause, ought not to be followed.
As for instance, the Spirit of God may cause a person to
have a dear love to another, and so a great desire of and delight
in his comfort, ease and pleasure. This disposition in general
is good, and ought to be followed ; but yet through the inter-
vention of indiscretion, or some other bad cause, it may be ill
directed, and have a bad determination, as to particular acts ;
and the person indirectly, through that real love he has to his
neighbour, may kill him with kmdness : he may do that out of
sincere good-will to him, which may tend to ruin him. — A
good disposition may through some inadvertence or delusion,
strongly incline a person to that which, if he saw all things as
they are, would be most contrary to that disposition. The true
loyalty of a general, and his zeal for the honour of his prince,
may exceedingly animate him in war ; but this good dispo-
sition, through indiscretion and mistake, may push him for-
ward to those things that give the enemy great advantage, and
may expose him and his army to ruin, and may tend to the
ruin of his master's interest.
The apostle does evidently suppose that the Spirit of God
in his extraordinary, immediate and miraculous influences on
men's minds, may in some respect excite inclinations, which,
if gratified, would tend to confusion, and therefore must some-
times be restrained, and in their exercise must be under the
government of discretion ; 1 Cor. xiv. 31—33. " For ye may all
prophesy one by one, that all may learn, and all may be com-
forted. And the spnits of the prophets are subject to the pro-
phets. For God is not the author of confusion, but of peace, as
in all the churches of the saints." Here, by the spirits of the
prophets, according to the known phraseology of the apostle,
is meant the Spirit of God acting in the prophets, according to
those special gifts with which each one was endued. And here
208 THOUGHTS ON THE REVIVAL. PAET i'V.
it is plainly implied that the Spirit of God, thus operating in
them, may be an occasion of their having, sometimes an incli-
nation to do that, in the exercise of those gifts, which it was
not proper, decent or profitable that they should ; and that
therefore the inclination, though indirectly from the Spirit of
God, should be restrained ; and that it ought to be subject to
the discretion of the prophets, as to the particular time and
circumstances of its exercise.
I make no doubt but that it is possible for a minister tb
have by the Spirit of God such a sense of the importance of
eternal things, and of the misery of mankind — so many of
whom are exposed to eternal destruction — together with such
a love to souls, that he might find in himself a disposition to
spend all his time, day and night, in warning, exhorting and
calling upon men ; and so that he must be obliged as it were
to do violence to himself ever to refrain, so as to give himself
any opportunity to eat, drink or sleep. And so I believe there
may be a disposition, in like manner, indirectly excited in
lay-persons, through the intervention of their infirmity, to do
what only belongs to ministers ; yea, to do those things that
would not become either ministers or people. Through the
influence of the Spirit of God, together with want of dis-
cretion, and some remaining corruption, women and children
might feel themselves inclined to break forth aloud to great
congregations, warning and exhorting the whole multitude ;
and to scream in the streets, or to leave their families, and go
from house to house, earnestly exhorting others ; but yet it
would by no means follow that it was their duty to do these
things, or that they would not have a tendency to do ten times
as much hurt as good.
Another wrong principle, from whence have arisen errors
in conduct, is, that whatsoever is found to be of present and
immediate benefit may and ought to be practised, without
looking forward to future consequences. Some persons seem to
think that it sufficiently justifies any thing they say or do, that
it is found to be for present edification ; it assists and promoter
their present affection, and therefore they think they should
not concern themselves about future consequences, but leave
them with God. Indeed in things that are in themselves our
duty, being required by moral rules, or absolute positive com-
mands of God, they must be done, and future consequences
must be left with God ; our discretion takes no place here :
but in other things we are to be governed by discretion, and
must not only look at the present good, but our view must be
extensive, and we must look at the consequences of things. It
is the duly of ministers especially to exercise this discretion.
In things wherein they are not determined by an absolute rule,
md not enjoined them by a ^yisdom superior to their own.
Sect. II. The Adopt ioti of wrong Principles. 209
Christ has left them to thcii- own discretion, with that general
rule, that they should exercise the utmost wisdom they can
obtain, in pursuing that wiiicli, upon the best view of the con-
sequences of tilings, will tend most to the advancement of his
kingdom. This is implied in those words of Christ to his
disciples, when he sent them forth to preach the gospel, Matth.
X. 16. " Be ye wise as serpents."
The scripture always represents the work of a gospel-
minister by those employments that especially require a wise
foresight of, and provision for future events and consequences.
So it is compared to the business of a steward, wiiich in an
eminent manner requires forecast ; as, for instance, a wise
laying in of provision for the supply of the needs of the family,
according to its future necessities. So it is compared to the
business of a husbandman, that almost wholly consists in things
done with a view to the future fruits and consequences of his
labour. The husbandman's discretion and forecast is eloquently
set forth in Isa. xxviii. 21 — 'l&. " Doth the plowman plow
all day to sow ? doth he open and break the clods of his ground ?
When he hath made plain the face thereof, doth he not cast
abroad the fitches, and scatter the cummin, and cast in the prin-
cipal wheat, and the appointed barley, and the rye in their place ?
For his God doth instruct hiai to discretion, and doth teach him."
So the work of the ministry is compared to that of a wise
builder or architect, who has a comprehensive view ; and for
whom it is necessary, that, when he begins a building, he
should have at once a view of the whole frame, and all the
future parts of the structure, even to the pinnacle, that all
may be fitly framed together. So also it is compared to the
business of a trader or merchant, who is to gain by trading ;
a business that exceedingly requires forecast, and without
which it is never like to be followed with success for any
long time. So it is represented by the business of a fisher-
man, which depends on peculiar skill ; and to that of a
soldier, which perhaps, above any other secular business,
requires great foresight, and a wise provision for future events
and consequences.
And particularly, ministers ought not to be careless how
much they discompose the minds of natural men, or how great
an uproar they raise in the carnal world, and so lay blocks in
the way of the propagation of religion. This certainly is not
to follow the example of the zealous apostle Paul, who though
he would not depart from his duty to please carnal men, yet,
wherein he might with a good conscience, exceedingly laid out
himself to please them. He avoided raising in the multitude,
prejudices, oppositions and tumults against the gospel ; and
looked upon it as of great consequence. 1 Cor. x. .32, 33.
'■'• Give none offence, neither to the Jews, nor Xr, thr Gentiles, nor
VOL, IV, ^^
^l(J THOUGHTS ON THE REVIVAL, VAllT IV.
to the church of God ; Even as I please all men in all things, not
seeking mine own profit, but the profit of many, that they may
be saved." Yea, he iieclares that lie laid himself out so much
for this, that he made himself a kind of servant to all sorts of
men, conforming to their customs and various humours in
every thing wherein he might, even in things that were very
burdensome to him, that he might not fright men away from
Christianity, and cause them to stand as it were braced and
armed against it; but on the contrary, if possible, might with
condescension and friendship win and draw them to it ; 1 Cor,
ix. 19—23. And agreeable hereto are the directions he gives
to others, both ministers and people : So he directs the
Christian Romans, " not to please themselves, but every one
please his neighbour, for his good, to edification," Rom. xv. 1,2.
and to " follow after the things that make for peace,'" chap. xiv.
19. And he expresses it in terms exceeding strong. Rom. xii. 18.
" If it be possible, as much as lieth in you, live peaceably with all
men." And he directs ministers to endeavour, if possible, to
gain opposers by a meek, condescending treatment, avoiding
all appearance of strife or fierceness, 2 Tim. ii. 24 — 26. To
the like purpose, the same apostle directs Christians to " walk in
wisdom towards them that are without," Eph. iv. 5, and to avoid
giving oifence to others, if we can, " that our good may not be
evil spoken of," Rom. xiv. 16. So that it is evident, the most
zealous and most successful propagator of vital religion that
ever was, looked upon it to be of great consequence to endea-
vour, as much as possible, by all the methods of lawful meek-
ness and gentleness, to avoid raising the prejudice and
opposition of the world against religion. — When we have done
our utmost, there will be opposition enough to vital religion,
against which the carnal mind of man has such an enmity.
We should not therefore needlessly increase and raise that
enmity. The apostle, though he took so much pains to
please men, had persecution almost every where raised up
against him. A fisherman is careful not needlessly to ruffle
and disturb the water, lest he should drive the fish away fiom
his net ; but he v;ill rather endeavour, if possible, to draw them
into it. Such a fisherman was the apostle, 2 Cor. xii. 15, 16.
" And 1 will veiy gladly spend and be spent for you ; though
the more abundantly I love you, the less I be loved. But be it so,
I did not burden you : nevertheless, being crafty, I caught you
with guile."
The necessity of suffering persecution, in order to being
a true Christian, has undoubtedly by some been carried to an
extreme, and the doctrine has been abused. It has been
looked upon as necessary to uphold a man's credit amongst
others as a Christian, that he should be persecuted. I have
heard it made an objection against the sincerity of particular
Sect, il The Adoption of wrong Principles. 211
persons, that they were no mora hated and reproached. And
the manner of glorying in persecution, or the cross of Christ,
has in some been very wrong, bearing too much the ap-
pearance of lifting up themselves in it, that they were very
much iiated and renled, more than most, as an evidence of
their excelling others, in being good soldiers of Jesus Christ,
Such an improvement of the doctrme of the enmity between
the seed of the woman and the seed of the serpent, and of
the necessity of persecution, becoming credible and customary,
has a direct tendency to cause those that would be accounted
true Christians, to behave themselves so towards those that are
not well-af?ected to religion, as to provoke their hatred, or at
least to be but little careful to avoid it, and not very studiously
and earnestly to strive (after the apostle's example and pre-
cepts) to please them to their edification, and by meekness and
gentleness to win them, and by all possible means to live
peacably with them.
1 believe that saying of our Saviour " I came not to send
peace on earth, but division," has been abused ; as though when
we see great strife arise about religion, violent heats of
spirit against the truly pious, and a loud clamour and uproar
against the work of God, it was to be rejoiced in, because
it is that which Christ came to send. It has almost been laid
down as a maxim by some. That the more division and strife,
the better sign ; which naturally leads persons to seek and
provoke it, or leads them to such a manner of behaviour, such
a roughness and sharpness, or such an aflected neglect as
has a natural tendency to raise prejudice and opposition ;
instead of striving as the apostle did to his utmost, by all
meekness, gentleness, and benevolence of behaviour, to prevent
or assuage it. — Christ came to send a sword on earth, and
to cause division, no otherwise than he came to send dam-
nation ; for Christ, that is set for the glorious restoration of
some, is set for the fall of others, and to be a stone of
stumbling and rock of offence to them, and an occasion of
their vastly more aggravated and terrible ruin. And this
is always the consequence of a great revival of vital religion ;
it is the means of the salvation of some, and the more
aggravated damnation of others. But certainly this is no just
argument that men's exposedness to damnation is not to be
lamented, or that we should not exert ourselves to our utmost,
in all the methods that we can devise, that others might be
saved, and to avoid all such behaviour towards them as tends
to lead them down to hell.
I know there is naturally a great enmity in the heart
of man against vital religion; and I believe there would
have been a great deal of opposition against this glorious
work of God in New England, if the subjects and promoters
312 XHOUGHTS ON THE REVIVAL. PART IV.
of it had behaved themselves never so agreeably to Christian
rules ; and I believe if this work goes on and spreads much in
the world, so as to begin to shake kingdoms and nations,
it will dreadfully stir up the rage of earth and hell, arid
will put the world into the greatest uproar that ever it was in
since it stood. I believe Satan's dying struggles will be
the most violent ; but yet a great deal might be done to
restrain this opposition, by a good conformity to that of the
apostle, Jam. iii. 13. " Who is a wise man, and endued with
knowledge ? let him shew out of a good conversation his works
with meekness of wisdom." And I also believe that if the rules
of Christian charity, meekness, gentleness and prudence, had
been duly observed by the generality of the zealous promoters
of this work, it would have made three times the progress that
it has ; i. e. if it had pleased God in such a case to give
a blessing to means in proportion as he has done.
Under this head of carelessness about future consequences,
it may be proper to say something of introducing things new
and strange, and that have a tendency by their novelty to
shock and surprise people. Nothing can be more evident
from the New Testament, than that such things ought to be
done with great caution, and moderation, to avoid the offence
that may be thereby given, and the prejudices that might
be raised, to clog and hinder the progress of religion. Yea, it
ought to be thus in things that are in themselves good
and excellent, and of great weight, provided they are not
things of absolute duty, which though they may appear to be
innovations, yet cannot be neglected without immorality or
disobedience to the commands of God. What great caution
and moderation did the apostles use in introducing things
that were new, and abolishing things that were old in their
day? How gradually were the ceremonial performances of the
law of Moses removed and abolished among the Christian
Jews '^ and how long did even the apostle Paul hmiself
conform to those ceremonies which lie calls weak and beggarly
elements ? yea, even to the rite of circumcision, (Acts xvi. 3.)
that he might not prejudice the Jews against Christianity ? So
it seems to have been very gradually that the Jewish sabbath
was abolished, and the Christian sabbath introduced, for
the same reason. And the apostles avoided teaching Christians
in those early days, at least for a great while, some high and
excellent divine truths, because they could not bear them yet,
1 Cor. iii. I, '2. Heb. v. 11. to the end. Thus strictly did the
apostles observe the rule that their blessed master gave them,
of not putting new wine into old bottles, lest they should burst
the bottles and lose the wine. And how did Christ himself,
while on earth, forbear so plainly to teach his disciples the
great doctrines of Christianity, concerning his satisfaction, and
►Sect. II. The Adoption of wrong Principles. 213
the nature and manner of a sinner's justificalJon and reconcilia-
tion with God, and the particular benefits of his death,
resurrection, and ascension ? because, in that infant state of
the disciples, their minds were not prepared for such instruc-
tions ; and therefore the more clear and full revelation of
these things was reserved for the time when their minds should
be further enhghtened and strengthened by the out-pouring of
the Spirit after his ascension ; John xvi. 1*2, 13. " 1 have yet
many things to say unto you, but ye cannot bear them now.
Howbeit when he, the Spirit of truth is come, he will guide you
into all truth.'' And Mark iv. 33. "And with many such para-
bles spake he the word unto them, as they were able to bear it.'"
These things might be enough to convince any one, that does
not think himself wiser than Christ and his apostles, that great
prudence and caution should be used in introducing things into
the church of God, that are very uncommon, though in them-
selves excellent, lest by our rashness and imprudent haste wo
hinder religion much more than we help it.
Persons influenced by indiscreet zeal are always in too
much haste ; they are impatient of delays, and therefore are
for jumping to the uppermost step first, before they have taken
the preceding steps ; whereby they expose themselve to fall
and break their bones. They are delighted to see the building
rise, and all their endeavour and strength is employed iri
advancing its height, without taking care proportionably of
the bottom ; whereby the whole is in danger of coming to the
ground. Or they are for putting on the cupola and pinnacle
before the lower parts of the building are done -, which tends
at once to put a stop to the building, and hinder its ever
being a complete structure. Many that are thus imprudent
and hasty with their zeal, have a real eager appetite for that
which is good ; but like children, are impatient to wait for the
fruit, and therefore snatch it before it is ripe. Oftentimes in
their haste they oversiioot their mark, and frustrate their own
end ; they put that v. hich they would obtain furiher out of
reach than it was before, and establish and confirm that which
they would remove. Things must have time to ripen. The
prudent husbandman waits till the harvest is ripe, before he
reaps. We are now just beginning to recover out of a dreadful
disease ; but to feed a man recovering from a fever with strong
meat at once, is the ready way to kill him. The reformation
from popery was much hindered by this hasty zeal. Many
were for immediately rectifying all disorders by force, which
was condemned by Luther^ and was a great trouble to him.
(See Sleiden's Hist, of the Reformation, p. 52, &c. and book
V. throughout.) It is a vain prejudice that some have lately
imbibed against such rules of prudence and moderation ; but
they will be forced to come to them at last ; they will find
themselves imable to maintain their causf^ without them : and.
^14 THOUGHTS ON THE REVIVAL. PART iv,
if they will not hearken before, experience will convince
them at last, when it will be too late for them to rectify their
mistake.
Another error, arising from an erroneous principle, is a
wrong notion that they have an attestation of divine providence
to persons, or things. We go too far, when we look upon the
success that God gives to some persons, in making them the
instruments of doing much good, as a testimony of God's
approbation of those persons and ail the courses they take. It
has been a main argument to defend the conduct of some
ministers, who have been blamed as imprudent and irregular,
that God has blessed them, and given them great success ; and
that however men charge them as guilty of wrong things, yet
that God is with them, and then who can be against them ?
And probably some of those ministers themselves, by this very
means, have had their ears stopt against all that has been said
to convince them of their misconduct. But there are innumer-
able ways by which persons may be misled, in forming a
judgment of the mind and will of God, from the events of
providence. If a person's success be a reward of something in
him that God approves, yet it is no argument that he approves
of every thing in him. Who can tell how far the divine grace
may go m greatly rewarding some small good in a person, a
good meaning, something good in his disposition ; while he at
the same time, in sovereign mercy, hides his eyes from a great
deal that is bad, which it is his pleasure 'to forgive, and not to
mark against the person, though in itself it be very ill ? God
has not told us after what manner he will proceed in this
matter, and we go upon most uncertain grounds when we
undertake to determine. It is an exceeding ditiicult thing to
know how far love or hatred are exercised towards persons or
actions by all that is before us. God was pleased in his
sovereignty to give such success to Jacob in that which, from
beginning to end, was a deceitful, lying contrivance and pro-
ceeding of his. In that way he obtained a blessing that was
worth infinitely more than the fatness of the earth and the dew
of heaven, given to Esau in his blessing ; yea, worth more than
all that the world can afford. God was for a while with Judas,
so that by God's power accompanying him, he wrought
miracles and cast out devils ; but this could not justly be inter-
preted as God's approbation of his person, or the thievery in
which he lived at the same time.
The dispensations and events of Providence, with their
reasons, are too little understood by us, to be as our rule,
instead of God's word ; " God has his way in the sea, and his
path in the mighty waters, and his footsteps are not known, and
he gives us no account of any of his matters." And therefore we
cannot safely take the events of his providence as a revelation
Af his mind concerning a person's conduct and behaviour •. we
Sect. ii. The Adoption of wrong Principles. 215
, have no warrant so to do. God has never appointed those
things to be our rule. We have but one rule to go by, and
that is his holy word : and when we join any thing else with it,
as having the force of a rule, we are guilty of that which is
strictly forbidden. Deut. iv. 2. Prov. xxx. 6. and Rev.
xxii. 18. They who make what they imagine is pointed forth
to them in providence, the rule of behaviour, do err, as well as
those that follow impulses and impressions. We should put
nothing in the room of the word of God. It is to be feared that
some have been greatly confirmed and emboldened, by the
great success that God has given them, in some things that have
really been contrary to the rules of God's holy word. If so,
they have been guilty of presumption, and abusing God's
kindness to them, and the great honour he has put upon them.
They have seen that God was with them, and made them vic-
torious in their preaching; and this, it is to be feared, has
been abused by some to a degree of self-confidence. This has
much taken off all jealousy of themselves ; they have been bold
therefore to go great lengths, in a presumption that God was
with them, and would defend them, and finally baffle all that
found fault with them.
Indeed there is a voice of God in his providence, that
may be interpreted and well understood by the rule of his
word ; and providence may, to our dark minds and weak faith,
confirm the word of God, as it fulfils it. But to improve
divine providence thus, is quite a different thing from making
a rule of providence. Good use may be made of the events of
providence, of our own observation and experience, and
human histories, and the opinion of eminent men; but finally
all must be brought to one rule, viz. the word of God, and that
must be regarded as our only rule.
Nor do I think that they go upon sure ground, who con-
clude they have not been in an error in their conduct, because
at the time of their doing a thing for which they have been
blamed and reproached by others, they were favoured with
special comforts of God's Spirit. God's bestowing special
spiritual mercies on a person, is no sign that he approves
of every thing he sees in him at that time. David had the
presence of God while he lived in polygamy ; and Solomon
had some very high favours, and peculiar smiles of heaven, and
particularly at the dedication of the temple, while he greatly
multiplied wives to himself, and horses, and silver, and gold ;
all contrary to the most express command of God to the
king, in the law of Moses, Deut. xvii. 16, 17. We cannot
tell how far God may hide his eyes from beholding iniquity in
Jacob, and seeing perverseness in Israel. We cannot tell what
are the reasons of God's actions any further than he inter-
prets for himself. God sometimes gave some of the primi-
alO THOUGHTS OiV THE REVIVAL. PART iV.
tive Christians the extraordinary influence of his Spirit
when they were out of the way of their duty, and even while
they were abusing it ; as is plainly implied, I Cor. xiv. 31, 33.
Suppose a person has done a thing for which he is reproached,
and that reproach be an occasion of his feeling sweet exercises
of grace in his soul ; I do not think that a certain evidence that
God approves of the thing he is blamed for : for undoubtedly a
mistake may be the occasion of stirring up the exercise of
grace, if a person, through mistake, thinks he has received
some particular great mercy, that mistake may be the occasion
of stirring up the sweet exercises of love, and true thank-
fulness to God. Suppose one that is full of love to God
should hear what he deems credible tidings, concerning a
remarkable deliverance of a child or a dear friend, or of
some glorious thing done for the city of God, no wonder
if, on such an occasion, the sweet actings of love to God,
and delight in God, should be excited, though indeed after-
wards it should prove a false report that he had heard. So, if
one that loves God is much maligned and reproached for
doing what he thinks God required and approves, no wonder
that it is sweet to such an one to think that God is his
friend, though men are his enemies ; no wonder at all, that
this is an occasion of his betaking himself to God as his
sure friend, and find sweet complacence in him ; though he
be indeed in a mistake concerning that which he thought
was agreeable to God's will. As I have before shewn that the
exercise of a truly good affection may be the occasion of error,
and may indirectly incline a person to do that which is wrong ;
so, on the other hand, error, or a doing that which is wrong,
may be an occasion of the exercise of a truly good affection.
The reason of it is this, that however all exercises of grace be
from the Spirit of God, yet he dwells and acts in the hearts of
the saints, in some measure after the manner of a vital,
natural principle, a principle of new nature in them ; whose
exercises are excited by means, in some measure, as other
natural principles are. Though grace is not in the saints as a
mere natural principle, but as a sovereign agent, and so its
exercises are not tied to means, by an immutable law of nature,
as in mere natural principles ; yet God has so constituted,
that grace should dwell so in the hearts of the saints, that its
exercises should have some degree of connection with means,
after the manner of a principle of nature.
Another erroneous principle that has been an occasion
of some mischief and confusion, is, That external order in
matters of religion, and use of the means of grace, is but little
to be regarded. It has been spoken lightly of, under the
names of ceremonies and dead forms, &c. and is probably the
morn despised by some, because their oppoi?ers insist so much
BficT. u. The Adoption of wrong Principles, 51'<
upon it, and because they are so continually hearing tioni
them the cry of disorder and confusion. It is objected
against the importance of external order, That God does not
look at the outvvard Ibrm ; Iw- looks at the heart. But that
is a weak arguuient against its importance, that true godliness
does not consist in it ; for it may be equally made use of
against all the outward means of grace whatsoever. True
godliness does not consi^^t in ink and paper, but yet that would
be a foolish objection against the importance ot ink and paper
in religion, when without^ it we couicl not have the word of
God. If any external means at all are neediiil, any outward
actions of a pubhc nature, or wherein God"'s people are
jointly concerned in public society, without doubt external
order is needful. The management of an external affair
that is public, or wherein a multitude is concerned, without
order, is in every thing found impossible. — Without order
there can be no general direction of a multitude to any
particular designed end, their purposes will cross and hinder
one another. A multitude cannot act in union one with
another without order ; confusion separates and divides them,
so that there can be no concert or agreement. If a multitude
would help one another in any affair, they must unite them-
selves one to another in a regular subordination of members, in
some measure, as it is in the natural body ; by this means
they will be in some capacity to act with united strength.
And thus Christ has appointed that it should be in the visible
church, as 1 Cor. xii. 14, &c. and Rom. xii. 4 — 8. Zeal
without order will do but little, or at least it will be effectual
but a little while. Let a company, however zealous against
the enemy, go forth to war without any order, every one
rushing forward as his zeal shall drive him, all in confusion ; if
they gam something at the first onset, by surprising the enemy,
yet how soon do they come to nothing, and fall an easy
helpless prey to their adversaries'? Order is one of the most
necessary of all external means of the spiritual good of God's
church ; and therefore it is requisite even in heaven itself,
where there is the least need of any external means of grace.
Order is maintained amongst the glorious angels there. And
the necessity of it for carrying on any design, wherein a mul-
titude are concerned, is so great that even the devils in hiell
are driven to something of it, that they may carry on the
designs of their kingdom. And it is very observable, that
those irrational creatures for whom it is needful that they
should act in union, and join as a multitude together to carry
on any work for their preservation — by a wonderful instinct
that God has put into them — observe and maintain a most
regular and exact order among themselves; such as bees and
some otheis. And order in the visible chnrch is not onlv
218 THOUGHTS ON THE REVIVAL. FAKT IV,
necessary for carrying on the designs of Christ's glory and the
church's prosperity, but it is absolutely necessary to its de-
fence; without it, it is like a city without walls, and can
be in no capacity to defend itself from any kind of mis-
chief. And so, however it be an external thing, yet is not
to be despised on that account; for though it be not the
food of souls, yet it is in some respect their defence. The
people of Holland would be very foolish to despise the
dikes that keep out the sea from overwhelming them, under
the names of dead stones and vile earth, because the matter of
which they are built is not good to eat. It seems to be
partly on this foundation that some have seemed to act on that
principle, That the power of judging and openly censuring
others should not be reserved in the hanris of particular persons,
or consistories appointed thereto, but ought to be left at large,
for any body that pleases to take it upon them, or that think
themselves fit for it. But more of this afterwards.
On this foundation also, an orderly attending on the stated
worship of God in families, has been made too light of; and
it has been in some places too much a common and customary
thing to be absent from family-worship, and to be abroad late
in the night at religious meetings, or to attend religious conver-
sation. Not but that this may be done on certain extraor-
dinary occasions ; I have seen the case to be such in many
instances, that 1 have thought did afford sufficient warrant for
persons to be absent from family-prayer, and to be from home
till very late in the night. Bot we should take heed that it do
not become a custom or comaion practice ; if so, we shall soon
find the consequences to be very ill. It seems to be on the
same foundation — the supposed unprofitableness of external
order — that it has been thought by some, there is no need of
religious services and performances being limited to any certain
office in the church ; (of which more afterwards.) And also,
that those offices themselves, particularly that of the gos-
pel-ministry, need not be limited, as it used to be, to persons
of a liberal education ; but some of late have been for having
others, whom they have supposed to be persons of eminent
experience, publicly licensed to preach, yea and ordained to
the work of the ministry ; and some ministers have seemed to
favour such a thing. But how little do they seem to look
forward, and consider the unavoidable consequences of opening
such a door ! If once it should become a custom, or a thing
generally approved and allowed of, to admit uneducated
persons to the work of the ministry, because of tiieir remark-
able experiences, and good understanding, how many lay-
persons would soon appear as candidates for the work of the
ministry? I doubt not but that I have been acquainted with
scores that would have desiied it. And how shall we know
Sect. ii. The Adoption of wrong Principles, ^2ii)
%vhere to stop ? If one is admitted because his experiences are
remarkable, another will think his experiences also remark-
able ; and we perhups shall not be able to deny but that they
are nearly as great. 11' one is admitted because, besides expe-
riences, he has good natural abilities, another by himself, and
many of his neighbours, may be thought equal to him. It will
be iound of absolute necessity that there should be some certain,
visible limits fixed, to avoid bringing odium upon ourselves, and
breeding uneasiness and strife amongst others ; and I know of
none better, and indeed no other that can well be fixed, than
what the prophet Zechaiiah fixes, viz. That those only should
be appointed to be pastors or shepherds in God's church, that
" have been taught to keep cattle from theiryouth," or that have
had an education for that purpose. Those ministers who would
break over these limits, and make a practice of it, would
break down that fence which they themselves, after they have
been wearied with the ill consequences, would be glad to have
somebody else build up for them. Not but that there may
probably be some persons in the land, who have had no educa-
tion at college, that are in themspives better qualified for the
work of the ministry, than some others who have taken their
degrees, and are now ordained. But >ct I believe the breaking
over those bounds which have hitherto been set, in ordaining
such persons, would in its consequences be a greater calamity
than the missing such persons in ihc work of the ministry.
Opening a door for the admission of unlearned men to the
work of the ministry, though they should be persons of
extraordinary experience, would on some accounts be espe-
cially prejudicial at such a day as this ; because such
persons, for want of extensive knowledge, are oftentimes
forward to lead otiiers into those things which a people
are in danger of at such a time, above all others ; viz. im-
pulses, vain imaginations, superstition, indiscreet zeal, and such
like extremes.
Another erroneous principle that some have been at
least in danger of, is, that ministers, because they speak as
Christ's ambassadors, may assume the same style, and speak
as with the same authority that the prophets of old did,
yea, that Jesus Christ himself did in the 23d of Matthew, " Ye
serpents, ye generation of vipers, &c. ;" and that not only
when they are speaking to the people, but also to their
brethren in the ministry. The principle is absurd, because it
makes no difference in the degrees and orders of messengers,
though God has made a very great difference ; for though
they all come in some respect in the name of God, and with
something of his authority, yet certainly there is a vast
diflerence in the degree of authority with which God has
invested them. .Tesus Christ was sent into the world as God's
•Zii) THOUGHTS ON THE REVIVAL. i^ART 1\.
messenger, and so was one of his apostles ; and so also is
an ordinary pastor of a church : but yet it does not follow,
tliat because Jesus Chribt and an ordinary minister are both
messengers of God, that therefore an ordinary minister, in his
ofiice, is vested with an equal degree of authority that Christ
was in his. As theje is a great diflerence in their authority,
and as Christ came as God's messenger in a vastly higher
manner, so another stjle became him, more authoritative than
is proper for us worms of the dust, though we also are messen-
gers of inferior degree. It would be strange if God, when he
has made so great a difference in the degree in which he has
invested different messengers with his authority, siiould make
no difference as to the outward appearance and shew of
authority. Though God has put great honour upon ministers,
and they may speak as his ambassadors, yet he never intended
that they should huve the same outward appearance of autho-
rity and majesty, either in their behaviour or speech, as
his Son shall have, when he comes to judgment at the last day ;
though both come in the name of the Lord. Alas! can it
enter into the hearts of worms of the dust, that it is fit and
suitable it should be so ?
SECT. III.
A third cause of errors in conduct, is, being ignorant or un-
observant of some things, by -which the devil has special
advantage.
And here I would particularly notice some things
with respect to the inward experiences of Christians them-
selves. And something with regard to the external effects
of experiences.
I. Inward experiences. — There are three things I would
notice with regard to the experiences of Christians, by which
the devil has many advantages against us.
1. The fust thing is tiie mixture there oftentimes is in the
experiences of true Chrisfians ; whereby witen they have truly
gracious experiences, and divine and spiritual discoveries and
exercises, they have something else mixed with them, besides
what is spiritual. Tliero is a mixture of that whicd is natural,
and that which is corrupt, with that which is divine. The
great imperfection of grace, the feebleness and infancy of
the new nature, and the great remains of corruption, together
with our circumstances in this world, where we are encom-
passed with what tends to pollute us, expose to this. And
indeed it is not to be supposed that Christians ever have any
Sect. hi. Ignorance of inward L^xperic7iccs. 2'1]
experiences in this world that are wholly pure, entirely spiri-
tual, without any mixture of what is natural and carnal.
The beam of light, as it comes from the fountain of light
upon our hearts, is pure ; but, as it is reflected thence, it is
mixed. The seed, as sent from heaven, and planted m the
heart, is pure; but, as it springs up out of the heart, is im-
pure : yea, there is commonly a much greater mixture than
persons for the most part seem to imagine. 1 have often
thought that the experiences of true Ciiristians are very fre-
quently as it is with some sorts of fruits, which are enveloped
in several coverings of thick shells or pods, that are thrown
away by him that gathers the fruit, and but a very small part
of the whole bulk is the pure kernel that is good to eat.
The things, of all which there is frequently some mix-
ture with gracious experiences, yea, with very great and high
experiences, are these three ; human or natural ajfection and
passions ; impressions on the imaginatioti ; and a degree of
self-righteousness or spiritual pride. There is very often with
that which is spiritual a great mixture of that affection or
passion which arises from natural principles ; so that nature
has a very great hand in those vehement motions and flights
of the passions that appear. Ifence the same degrees of divine
communications from heaven shall liave vastly diiTerent eflects,
in what outwardly appears, in persons of different natural
tempers. The great mixture of that which is natural with
that which is spiritual, is very manifest in the peculiar eflects
that divine influences have in some certain families, or persons
of such a blood, in distinguishing the operations of the
passions and affections, and the manner of their outward ex-
pressions. I know some remarkable instances of this. The
same is also evident by the differeuT effects of divine commu-
nications on the same person at different times, and in dif-
ferent circumstances. The novelty of things, or the sudden
transition from an opposite extreme, and many other things
that might be mentioned, greatly contribute to the raising of
the passions. And sometimes there is not only a mixture of
that which is common and natural with gracious experience,
but even that whicli is animal, what is in a great measure from
the body, and is properly the result of the animal frame. In
what true Christians feel of aflfections towards God, all is not
always purely holy and divine ; every thing that is felt in the
affections does not arise from spiritual principles, but common
and natural principles have a very great hand ; an improper
self-love may have a great share in the effect: God ib not
loved for hi:; own sake, or for the excellency and beauty of his
own perfections, as he ought to be ; nor have these things in
any wise that proportion in the effect that they ought to have.
1^0. in the love true Christians have to one another, verv often
222 THOUGHTS ON THE REVIVAL. i'ART iV.
there is a great mixture of what arises from common and
natural principles, with grace. Self-love has a great hand ;
the children of God are not loved purely for Christ's sake,
but there may be a great mixture of that natural love which
many sects of heretics have boasted of, who have been greatly
united one to another, because they were of their company,
on their side, against the rest of the world; yea, there may be
a mixture of natural love to the opposite sex, with Christian
and divine love. So there may be a great mixture in that
sorrow for sin which the godly have, and also in their joys ;
natural principles may greatly contribute to what is felt, a
great many ways, as might easily be shewn. There is nothing
that belongs to Christian experience more liable to a corrupt
mixture than zeal. Though it be an excellent virtue, a hea-
venly flame, when it is pure ; yet as it is exercised in those
who are so little sanctified, and so little humbled, as we are in
the present state, it is very apt to be mixed with human
passion, yea, with corrupt, hateful affections, pride and un-
charitable bitterness, and other things that are not from heaven,
but from hell..
Another thing often mixed with what is spiritual in the
experiences of Christians, is an impression on the imagination ;
whereby godly persons, together with a spiritual understand-
ing of divine things, and conviction of their reality and cer-
tainty, and a deep sense of their excellency or great import-
ance upon their hearts, have strongly impressed on their minds
external ideas or images of things. A degree of imagination
in such a case, is unavoidable, and necessarily arises from
human nature, as constituted in the present state ; and often is
of great benefit; but, when it is in too great a degree, it
becomes an impure mixture that is prejudicial. This mixture
very often arises from the constitution of the body. It com-
monly greatly contributes to the other kind of mixture men-
tioned before, viz. of natural affections and passions ; it helps
to raise them to a great height.
Another thing that is often mixed with the experiences of
true Christians, which is the worst mixture of all, is a degree
of self-righteousness or spiritual pride. This is often mixed
with the joys of Christians. Their joy is not purely the
joy of faith, or a rejoicing in Christ Jesus, but is partly a
rejoicing in themselves. There is oftentimes in their eleva-
tions a looking upon themselves, and a viewing their own
high attainments ; they rejoice partly because they are taken
with their own experiences and great discoveries, which
makes them in their own apprehensions so to excel ; and
this heightens all their passions, and especially those effects
that are more external. There is a much greater mixture
of these things in the experiences of <!ome Christians thnn
Sect. m. ignorance of inward Experiences' 223
others ; in some the mixture is so great, as very much to
obscure and hide the beauty of grace in them, hke a thick
smoke that hinders all the shinnig of the fire.
These things we ought to be well aware of, that we may
not take all for gold that glitters, and that we may know what
to countenance and encourage, and what to discourage ; other-
wise Satan will have a vast advantage against us, for he works
in the corrupt mixture. Sometimes, for want of persons dis-
tinguishing tlie ore from the pure metal, those experiences are
most admired by the persons themselves and by others, that
are not the most excellent. The great external effects, and
vehemence of the passions, and violent agitations of the animal
spirits, is sometimes much owing to the corrupt mixture, (as is
very apparent in some instances,) though it be not always so.
I have observed a great difference among those of high affec-
tions, and seem disposed to be earnestly talking to those about
them. Some insist much more, in their talk, on what they
behold in God and Christ, the glory of the divine perfections,
Christ's beauty and excellency, and wonderful condescension
and grace, and their own unworthincss, and the great and
infinite obligations that they themselves and others are under
to love and serve God : others insist almost wholly on their
own high privileges, their assurance of God"s love and favour,
and the weakness and wickedness of opposers, and how much
they are above their reach. The latter may have much of the
presence of God, but their experiences do not appear to be so
solid and unmixed as the former. And there is a great deal
of difference in persons' earnestness in their talk and behaviour.
In some it seems to come from the fulness of their hearts, and
from the great sense they have of truth. They have a deep
sense of the certainty and infinite greatness, excellency and
importance of divine and eternal things, attended with all
appearances of great humility. In others their earnestness
seems to arise from a great mixture of human passion, and an
undue and intemperate agitation of the spirits, which appears
by their earnestness and vehemence not being proportioned to
the nature of the subject they insist on, but they are violent in
every thing they say, as much when they are talking of things
of smaller importance, as when speaking of things of greater
weight. I have seen it thus in an instance or two, in which
this vehemence at length issued in distraction. And there
have been some k\v instances of a mo;c extraordinary nature
still, even of persons finding themselves disposed earnestly
to talk and cry out, from an unaccountable kind of bodily
pressure, without any extraordinary view of any thing in their
minds, or sense of any thing upon their hearts ; wherein pro-
bably there was the immediate hand of the devil.
2, Another thing, by which the devil has great advantage,
'2'24i THOUOIITS ON THE REVIVAL. PART iV.
is the unheeded defects there sometimes are in the experiences
of true Christians, connected with those high affections wherein
there is much that is truly good. I do not mean that defect or
imperfection of degree which is in every holy disposition and
exercise in this hfe, in tlve best of the saints ; but 1 aim at
experiences being especially defective in some particular thing
that ought to be in them ; which, though it be not an essential
defect, or such as in ihe experiences of hypocrites, which
renders them utterly vain, monstrous, and altogether abomi-
nable to God, is such as maims and deforms the experience.
The essence of truly Christian experiences is not wanting, but
that is wanting which is very needful in order to the proper
beauty of the image of Christ in such a person's experiences.
Things are very much out of a due proportion ; there is
indeed much of some things, but at the same time there is so
little of some other things that should bear a proportion, that
the defect very much deforms the Christian, and is truly
odious in the sight of God. What I observed before was
somethiiig roo much, something mixed, not belonging to the
Christian as such ; what I speak of now is something not
enough, something wiinting that does belong to the Christian
as such. The one deforms the Christian as a monstrous excres-
cence ; by the other the new creature is maimed, some member
in a great measure is wanting, or so small and withering as to
be very much out of due proportion. This is another spiritual
calamity that the saints are liable to through the great imper-
fection of grace in this life. Thus the chicken in the egg, in
the beginning of its formation, has indeed the rudiments or
lineaments of all the parts ; yet some few parts are plainly
seen, when others are hid, so that without a microscope it
appears very monstrous. When this deficiency and dispro-
portion is great, as sometimes it is in real saints, it is not only
a great deformity in itself, but has many ill consequences; it
gives the devil great advantage, leaves a door open for cor-
ruption, exposes to very deformed and unlovely actions, and
issues oftentimes in the great woundmg of the soul.
For the better understanding of this matter, we may
X)bserve, that God, in the revelation that he has made of
himself to the world by Jesus Christ, has taken care to give a
proportionable manifestation of two kinds of excellencies or
perfections of his nature, viz. those that especially tend to
possess us with awe and reverence, and to search and humble
us ; and those that tend to win, to draw and encourage us.
By the one, he appears as an infinitely great, pure, holy and
heart-searching judge ; by the other, as a gentle and gracious
father and a loving friend. By the one, he is a pure,
searching and burning flame ; by the other, a sweet, refreshing-
light. These two kind of attributes are r»s it were admirably
Sect. hi. Ignorance of inward Experiences. 225
tempered tos^ether in the revelation of the gospel. There is a
proportionable manifestation of justice and mercy, holiness
and grace, majesty and gentleness, authority and conde-
scension. God hath thus ordered that his diverse excellencies,
as he reveals himself in the face of Jesus Christ, should have a
proportionable manifestation, herein providing for our neces-
sities. He knew it to be of great consequence that our appre-
hensions of these diverse pertections of his nature should be
duly proportioned one to another. A defect on the one hand,
viz. having a discovery of his love and grace, without a pro-
portionable discovery of his awful majesty, his holy and
searching purity, would tend to spiritual pride, carnal confi-
dence and presumption ; and a defect on the other hand, viz.
having a discovery of his holy majesty, without a propor-
tionable discovery of his grace, tends to unbelief, a sinful
Tearfulness and spirit of bondage. And therefore herein chiefly
consists that deticiency of experiences that I am now speaking
of. The revelation God has tnade of himself in his word,
and the provision made for our spiritual welfare in the gospel,
are perfect; but the actual light and communications we have.
are many ways exceeding imperfect and maimed. And expe-
rience plainly shews, that Christians may have high manifes-
tations in some respects, and yet their circumstances may be
unhappy in this regard, that their discoveries are no more
general. There is a great difference among Christians in this
respect ; some have much more general discoveries than
others, who are upon many accounts the most amiable Chris-
tians. Christians may have experiences that are very high,
and yet there may be very much of this deficiency and dis-
proportion. Their high experiences are truly from she Spirit
of God, but sin comes in by the defect, (as indeed all sin is
originally from a defective privative cause,) and in such a case
high discoveries, at the same time they that are enjoyed, may
be and sometimes are the occasion, or causa sine qua riwh^ of
sin. Sin may come in at that back door, the gap that is left
open ; as spiritual pride often does. And many times the
Spirit of God is quenched by this means, and God punishes the
pride and presumption that rises, by bringing such darkness
and suffering, such awful consequences and horrid temptat ks
as are enough to make one's hair stand on end to hear them.
Christians therefore should diligently observe their own hearts
as to this matter, and should pray to God that he would give
them experiences in which one thing may bear a proportion to
another, that God may be honoured and their souls edified
thereby; and ministers should have an eye to this, in their
private dealings with the souls of their people.
It is chiefly from such a defect of experiences that some
things have arisen which have been pretty common among true
VOL. T\\ 99
*>2(i THOUGHTS ON THE REVIVAL. PART IV.
Christians of late, though supposed by many to have arisen from
a good cause ; as particularly talking of divine and heavenly
things, and expressing divine joys with laughter or a light
behaviour. I believe in many instances such things have
arisen from a good cause, as their causa sine qua non. High
discoveries and gracious joyful affections have been the occasion
of them; but the proper cause has been sin, even that odious
defect in their experience, whereby (here has been wanting a
sense of the awful and holy majesty of God as present with
them, and their nothingness and vileness before him, propor-
tionable to the sense they have had of God's grace and the love
of Christ. And the same is true in many cases of unsuitable
boldness; a disposition to speak with authority, intemperate
zeal, and many other things that sometimes appear under great
religious affections. And sometimes the vehemence of the
motion of the animal spirits, imder great affections, is owing in
considerable measure to experiences being thus partial. I
have known it in several instances, that persons have been
greatly affected with the dying love of Christ, and the consi-
deration of the happiness of the enjoyment of him in heaven,
and other things of that nature, and their animal spirits at the
same time have been in a great emotion ; but in the midst of it
they have had such a deep sense of the awful, holy majesty of
God, as at once composed them, and quieted animal nature,
without diminishing their comfort, but only has made it of a
better and more solid nature. When they have had a sense
both of the majesty and grace of God, one thing has as it were
balanced another, and caused a more happy sedateness and
composure of body and mind.
From these things we may learn how to judge of expe-
riences, and to estimate their goodness. Those are not always
the best which are attended with the most violent affections,
and most vehement motions of the animal spirits, or have the
greatest effects on the body. Nor are they always the best,
that most dispose persons to abound in talk to others, and to
speak in the most vehement manner, though these things often
arise from the greatness of spiritual experiences. But those
are the most excellent experiences that are qualified as follows :
1. That have the least mixture, or are the most purely spiritual.
S. That are the least deficient and partial, in which the diverse
things that appertain to Christian experience are proportion-
able one to another. And, 3. That are raised to the highest
degree. It is no matter how they are raised if they are
qualified as before mentioned, the higher the better. Expe-
riences, thus qualified, will be attended with the most amiable
behaviour, will bring forth the most solid and sweet fruits, will
be the most durable, and will have the greatest effect on the
abiding temper of the soul.
Sect. hi. Ignorance of inward Expeiiences. 227
If God is pleased to carry on this work, and it should
prove to be the dawning of a general revival of the Christian
church, it may be expected that the time will come before
long, when the experiences of Cliristians shall be much more
generally thus qualified. We must expect green fruits before
we have ripe ones. It is probable that hereafter the disco-
veries which ihe saints shall have of divine things, will be in a
much higher degree than yet have been ; but yet shall be so
ordered of an infinitely wise and all-sufficient God, that they
shall not have so great an effect, in proportion, on the bodv,
and will be less oppressive to nature. The outward manifes-
tations will rather be like those that were in Stephen, when he
was full of the Holy Ghost, when "all that sat in the council,
looking steadfastly on him, saw his face as it had been the face
of an angel." Their inward fulness of the Spirit of God in
his divine, amiable and sweet infiuences, shall as it were shine
forth in an heavenly aspect, and the manner of speech and
behaviour. — But,
3. There is another thing concerning the experiences of
Christians, of which it is of yet greater importance that we should
be aware, than of the preceding, and that is the degenerating
of experiences. What I mean is something diverse from the
mere decay of experiences, or their gradually vanishing, by
persons losing their sense of things, viz. experiences growing
by degrees worse and worse in their kind, more and more
partial and deficient; in which things are more out of due
proportion, and also have more and more of a corrupt mixture :
the spiritual part decreases, and the other useless and hurtful
parts greatly increase. This I have seen in very many
instances ; and great are the mischiefs that have risen through
want of being more aware of it.
There is commonly, as I observed before, in high expe-
riences, besides that which is spiritual, a mixture of three
things, viz. natural or common affections, workings of the
imagination, and a degree of self-righteousness or spiritual
pride. Now it often comes to pass, that through persons not
distinguishing the wheat from the chaff", and for want of
watchfulness and humble jealousy of themselves — and by
laying great weight on the natural and imaginary part, yielding
to it and indulging it, whereby that part grows and increases,
and the spiritual part decreases — the devil sets in, and works in
the corrupt part, and cherishes it to his utmost. At length the
experiences of some persons, who begun well, come to little
else but violent motions of carnal affections, with great heats
of the imagination, a great degree of enthusiasm, and swelling
of spiritual pride, very much like some fruits which bud,
blossom and kernel well, but afterwards are blasted with an
excess of moisture: so that ihoujsth the bulk is monsfrouslv
*22S iHOO'GHfS ON THE REVIVAL. PART IV-
great, yet there is little else in it but what is useless and
unwholesome. It appears to me very probable, that many
of the heresies that have arisen, and sects that have appeared
in the Christian world, in one age and another, with wild
enthusiastic notions and practices, began at first by this means,
that it was such a degeiierating ot experiences which first
gave rise to them, or at least led the way to them. — Nothing
in the world so much exposes to this, as an unheeded spiritual
pride and self-confidence, and persons being conceited of their
own stock, without an humble, dady, and conliruial dependence
on God. And this very thing seems to be typified of old-
by the corrupting of the manna. Some of the children of
Israel, because they had gathered a store oi manna, trusted in
it ; there being, as they apprehended, sutficient in the store
they had gathered and laid up, without hun)biy looking to
heaven, and stooping to the earth ibr daily supplies ; and
the consequence was, that tiieir manna bred worms and stank,
Exod. xvi. 120. Pride above all things promotes this de-
generacy of experiences, because it grieves and quenches
the spirit of the Lamb of God ; and so it kills the spiritual
part, cherishes the natural part, inflames the carnal affections.,
and heats the imagination. — The unhappy subject of such
a degeneracy, for the most part, is not sensible of his own
calamity; but because he finds himself still violently rnoved^
has greater heats of zeal, and more vehement motions oi his
animal spirits, thinks himself fuller of the Spirit of God than
ever. But indeed it is with him, as the apostle says of the
Galatians, Gal. iii. 3 "Having begun iti the spirit, they arc
made perfect by the flesh."'
By the mixture tliere is of common affection with love
to God, the love of true Christians is liable to degenerate,
and to be more and more built on a supposition of being his
high and peculiar favourites, and less and less on an apprehen-
sion of the excellency of God's nature as he is m himself.
So the joy of Christians, by reason of the mixture there is
with spiritual joy, is liable to degenerate, and to become
little else but joy in self, joy in a person's own supposed
eminency, and distinction from others in the favour of God.
So zeal, that at first miglit be in great part spiritual, yet.
in a long continuance of opposition and controversy, may
degenerate more and more into human and proud passion, and
may come to bitterness, and even a degree of hatred. And so
love to the brethren may by degrees come to little else
but fondness, and zeal for a party; yea, through a mixture of
a natural love to the opposite sex, may degenerate more
and more, till it issues in that which is criminal and gross.
And I leave it with those who are better acquainted with
ecclesiastical history, to inquire whether such a degeneracy of
Sect. III. Ignorance of inward Experiences. 229
affections as this, might not be the first thing that led the
way, and gave occasion to the rise of tlie abominable notions
of some sects that have arisen, concerning the community
of women. However that is, yet rertainly the mutual em-
braces and kisses of persons of difterent sexes, under the notion
of Christian love and holy kisses, are utterly to be dis-
allowed and abominated, as havmg the most direct tendency
quickly to turn Christian love into unclean and brutish lust,
which will not be the better, but ten times the worse, for
being christened by the name of" Christian love. I should
also think it advisable, that meetings of young people of
both sexes, in the evening, by tiiemselves, without a minis-
ter, or any elder people amongst them, for religious exer-
cises, should be avoided. For tiiough for the present, while
their minds are greatly solemn with lively impressions, and a
deep sense of divine things, there may appear no ill con-
sequence; yet we must look to the further end of things,
and guard against future dangers, and advantages that Satan
might gain against us. As a lively, solemn sense of divine
things on the minds of young persons may gradually decay,
so there will be danger that an ill improvement of these
meetings may gradually prevail ; if not in any unsuitable
behaviour while together in the meeting, yet, when they break
up to go home, they may naturally consort together in couples,
for other than religious purposes ; and it may at last so termi-
nate, that young persons may go to such meetings, chiefly for
the sake of such an opportunity for company-keeping.
The defect there sometimes is in the experiences of Chris*
tians exposes them to degenerate, as well as the mixture that
they have. Deficient maimed experiences do sometimes become
more and more so. The mind being wholly intent upon those
things that are in view, and those that are most wanting being
neglected, there is less and less of them, and so the gap
for corruption to come in grows wider and wider. And com-
monly both these causes operate together. — We had need to be
"jealous over ourselves with a godly jealousy," as the apostle
was over the Christian Corinthians, " lest by any means, as the
serpent beguiled Eve through his subtilty, so our minds should
be corrupted from the smiplicity that is in Christ." God indeed
will never suffer his true saints totally and finally to fall away,
but yet may punish their pride and self-confidence, by suf-
fering them to be long led into a dreadful wilderness, by
the subtile serf)ent, to the great wounding of their own souls,
and the interest of religion.
Before I dismiss this head of the degenerating of ex-
periences, I would mention one thing more that tends to
it ; and that is, persons aiming in their experience to go
beyond the rule of God's word, i. e. aiming at that which
J230 THOUGHTS OX THE REVIVAL. PART IV.
is indeed, in some respect, beyond the rule. Thus some
persons have endeavoured utterly to root out and abohsh
all natural affection, or any special affection or respect to
their near relations, under a notion that no other love ought to
be allowed but spiritual love, and that all other love is to
be abolished as carnal, and tliat it becomes Christians to
have none upon the account of any thing else but the image
of God ; and tiiat therefore love should go out to one and
another only in that proportion in which the ima^e of God is
seen in them. They might as well argue that a man ought
utterly to disallow of, and endeavour to abolish all love or
appetite to his daily tood, under a notion that it is a carnal
appetite, and that no other appetite should be tolerated but
spiritual appetites. Why should the saints strive after that,
as a high attainment in holiness, which the apostle in Rom.
i. 31. mentions as one instance wherein the heathen had got to
the most horrid pass in wickedness, viz. " being without natural
affection?" Some have doubted whether they might pray
for the conversion and salvation of the souls of their chil-
dren, any more than for the souls of others ; because the salva-
tion of the souls of others would be as much to God's glory, as
the salvation of their children; and they have supposed that
to pray most for their own, would shew a selfish disposition.
So they have been afraid to tolerate a compassionate grief and
concern for their nearest friends, for fear it would be an
argument of want of resignation to God. — It is true, there
is great danger of persons setting their hearts too much upon
their earthly friends ; our love to earthly friends ought to
be under the government of the love of God, and should
be attended with a spirit of submission and resignation to
his will, and every thing should be subordinated to his glory.
But that is no argument that these affections should be entirely
abolished. The Creator of the world has put them in us,
for the good of mankind, and because he saw they would
be needful for them, as they must be united in society in
the present state, and are of great use when kept in their
proper place ; and to endeavour totally to root them out,
would be to reproach and oppose the wisdom of the Creator.
Nor is the being of these nali=ral inclinations, if well regulated,
inconsistent with any part of our duty to God, or any
argument of a sinful selfishness, any more than our natural
abhorrence of pain, and the natural inclination to ease that was
in the man Christ Jesus himself.
It is the duty of parents to be more concerned and to pray
more for the salvation of their children, than for the children
of their neighbours; as it is th<" «luty of a minister to be more
concerned for the salvation of the souls of his flock, and to pray
more for them, than those of other congregations, because they
Sect. hi. Ignorance of inward Experiences. 231
are committed to his care. So our near friends are more com-
mitted to our care than others, and our near neighbours, than
those that hve at a great distance; and tlie people of our land
and nation are more, in some sense, committed to our care than
the people of China, and we ou^ht to pray more for them, and
to be more concerned that the knigdoni of Christ siiouid
flourish among them, than ia another country, where it would
be as much, and no more, for the glory of God. Compassion
ought especially to be exercised towards friends. Job. vi. 14.
Christ did not frown upon a special affection and compassion
for near friends ; but rather countenanced and encouraged it,
from time to time, in those who, in the exercise of such an
affection and compassion, applied to him for relief for their
friends; as in the instances of the woman of Canaan, Jairus,
Mary and Martha, the centurion, the widow of Nain, and
many others. The apostle Paul, though as much resigned
and devoted to God, and under the power of his love, perhaps
as any mere man that ever lived, had a peculiar concern for his
countrymen the Jews, the rather on that account, that they
were his " brethren and kinsmen according to the flesh.'" He had
a very high degree of compassionate grief for them, insomuch
that he tells us he had great heaviness and continual sorrow of
heart for them, and could wish himself accursed from Christ
for them. Many things are proper for the saints in heaven,
which are not suitable to our state in this world : and for
Christians, in these and other instances, to affect to go beyond
the present state of mankind, and what God has appointed as
fit for it, is an instance of that which the wise man calls being
righteous over much, and has a tendency to open a door for
Satan, and to cause religious affections to degenerate into
something very unbecoming Christians. — Thus I have, as I
proposed, taken notice of some things with regard to the inward
experiences of Christians, by which Satan has an advantage.
I now proceed,
II. To take notice of something with regard to the exter-
nal effects of experiences, which also gives Satan an advantage.
What I refer to, is the secret and unaccountable influence that
custom has upon persons, with respect to the external effects
and manifestations of the inward affections of the mind. By
custom I mean, both a person's being accustomed to a thing in
himself, in his own common, allowed and indulged practice ;
and also the countenance and approbation of others amongst
whom he dwells, by their general voice and practice. It is
well known, and appears sufficiently by what I have said
already in this treatise and elsewhere, that I am far from
ascribing all the late uncommon effects and outward manifesta-
tions of inward experiences to custom and fashion, as some do;
y32 THOUGHTS ON THE HEVIVAL. PART IV.
I know it to be otherwise, if it be p. ssib e for me to know any-
thing of this nature by the most CDitcal observation, under all
manner of opportunities of obser\ing. But yet this also is ex-
ceeding evident by experience, that custom has a strange
influence in these things, I know it by the different manners
and degrees of external effects and manifestations of great
affections and high discoveries, indifferent towns, according to
what persons are gradually led into, and to which they are in-
sensibly habituated, by exaoiple and custom ; and also in the
same place, at difterent times, according to their conduct. If
some person conducts them, that much countenances and en-
courages such kind of outward manifestations of great affec-
tions, they naturally and insensibly prevail, and grow by
degrees unavoidable ; but, when afterwards they come under
another kind of conduct, the manner of external appearances
will strangely alter. And yet it seems to be without any
proper design or contrivance of those in whom there is this
alteration ; it is not properly affected by them, but the
influence of example and custom is secret and insensible to
the persons themselves. These things have a vast influence in
the manner of persons manifesting their joys, whether with
smiles and an air of lightness, or whether with more solemnity
and reverence ; and so they have a great influence as to the
disposition persons have under high affections to abound in
talk ; and also as to the manner of their speaking, the loudness
and vehemence of their speech. It n < uid however be exceeding
unjust, and against all the evidenct. -jf fact and experience, and
the reason of things, to ascribe to custom all dispositions to be
much in speaking to others, and to speak in a very earnest
manner. It is manifest that example and custom has some
way or other, a secret and unsearchable influence on those
actions that are involuntary, in different places, and in the
same places at different times.
It would be very unreasonable, and prejudicial to the
interest of religion, to frown upon all these extraordinary
external effects and manifestations of great religious affec-
tions.— A measure of them is natural, necessary, and beautiful,
and the effect in no vvise disproportioned to the spiritual cause,
and is of great benefit to promote religion. Yet I think
they greatly err, who suppose that these things should be
wholly unlimited, and that all should be encouraged in going
to the utmost length that they feel themselves inclined to.
There ought to be a gentle restraint upon these things, and
there should be a prudent care taken of persons in such
extraordinary circumstances. They should be moderately
advised at proper seasons, not to make more ado than there is
need of, but rather to hold a restraint upon their inclinations;
otherwise extraordinary outward effects will grow upon
'Sect. IV. Of censuring professing Christians. 23o
them, they will be more and more natural and unavoidable,
and the extraordinary outward show will increase, without
any increase of the internal cause. Persons will find them-
selves under a kind of necessity of making a great ado,
with less and less affection of soul, till at length almost
any slight emotion will set them going ; and they will be
more and more violent and boisterous, and will grow louder
and louder, till their actions and behaviour become indeed
very absurd. These things experience proves. Thus I have
taken notice of the more general causes whence the errors that
have attended this great revival of religion have arisen, and
under each head have observed some particular errors that
have flowed from these fountains.
SECT. IV.
Some particular errors that have arisen from several of the
preceding causes — Censuring others.
In some cases perhaps they have been chiefly owing
to one, and in others to another, and in others to the influence
of several, or all conjunctly. And here the first thing I would
take notice of is, censuring professing Christians of good
standing in the visible church, as unconverted. I need not
repeat what I have elsewhere said to shew this to be against
the plain, frequent, and strict prohibitions of the word of
God. It is the worst disease that has attended this work,
most contrary to the spirit and rules of Christianity, and
of the worst consequences. — There is a most unhappy tincture
that the minds of many, both ministers and people, have
received that way. The manner of many has been, when
they first enter into conversation with any person that seems to
make any pretences to religion, to fix a judgment of him,
from his manner of talking of religious things, whether he be
converted, or experimentally acquainted with vital piety or
not ; and then to treat him accordingly, and freely to express
their thoughts of him to others, especially those of whom
they have a good opinion, as true Christians, and accepted as
brethren and companions in Christ. Or if they do not declare
their minds expressly, yet by their manner of speaking of
them, at least to their friends, they will shew plainly what
their thoughts are. So, when they have heard any minister
pray or preach, their first work has been to observe him
on a design of discerning him, whether he be a converted
man or no ; whether he prays like one that feels the saving-
power of God's Spirit in his heart, and whether he preaches like
one that knows what he says. It has been so much the way in
VOL. IV'. 30
234 THOUGHTS ON THE REVIVAL. PART IV.
some places, that many new converts do not know but it
is their duty to do so, they know no other way. And when
once persons yield to such a notion, and give in to such a
humour, they will quickly grow very discerning in their
own apprehension, and think they can easily teli a hypocrite.
And when once they have passed their censure, every thing
seems to confirm it ; they see more and more in the person
they have censured, that seems to them to shew plainly
that he is an unconverted man. And then if the person
censured be a minister, every thing in his public performances
seems dead and sapless, and to do them no good at all, but on
the contrary, to be of a deadening influence^ and poisonous
to the soul ; yea, it seems worse and worse to them, his
preaching grows more and more intolerable. Which is owing
to a secret, strong prejudice, that steals in more and more
upon the mind, as experience plainly and certainly shews.
When the Spirit of God was wonderfully poured out in this
place more than seven years ago, and near thirty souls in
a week, take one with another, for five or six weeks to-
gether, were to appearance brought home to Christ, and all
the town seemed to be alive and full of God, there was
no such notion or humour prevailing here. When ministers
preached here, as very many did at that lime, young and old,
our people did not go about to discern whether they were men
of experience or not ; they did not know that they must.
Mr. Stoddard never brought them up in that way ; it did not
seem natural for them to go about any thing of that nature, nor
did any such thing enter into their hearts ; but, when any
minister preached, the business of every one was to listen and
attend to what he said, and apply it to his own heart, and
make the utmost improvement of it. And it is remarkable,
that never did there appear such a disposition in the people to
relish, approve of, and admire ministers' preaching as at that
time. Such expressions as these were frequent in the mouths
of one another, on occasion of the preaching of strangers
here, viz. " That they rejoiced there were so many such eminent
ministers in the country ; and they wondered they never heard
the fame of them before. They were thankful that other
towns had so good means ;" and the like. And scarcely ever
did any minister preach here, but his preaching did some
remarkable service ; as I had good opportunity to know,
because at that time I had particular acquaintance with most
of the persons in the town, in their soul-concerns. That it
has been so much otherwise of late in many places in the land,
is another instance of the secret and powerful influence of cus-
tom and example.
There has been an unhappy disposition in some ministers
toward their brethren in the ministry in this respect, which
Sect. xv. Of censuring prof essing Christians. vJ35
has encouraged and greatly promoted such a spirit among
some of their people. A wrong improvement has been made of
Christ's scourging the buyers and sellers out of the temple.
It has been expected by some, that Christ was now about
thus to purge his house of unconverted ministers ; and this has
made it more natural to them to think that they should do
Christ service, and act as co-workers with him, to put to their
hand, and endeavour by all means to cashier those ministers
that they thought to be unconverted. Indeed it appears to me
probable thai the time is coming when awful judgments will be
executed on unfaithful ministers, and that no sort of men
in the world will be so much exposed to divine judgments.
But then we should leave that work to Christ, who is the
searcher of hearts, and to whom vengeance belongs ; and not,
without warrant, take the scourge out of his hand into our own.
Tiiere has been too much of a disposition in some, as it were,
to give ministers over as reprobates, being looked upon as
wolves in sheep's clothing; which has tended to promote and
encourage a spuit of bitterness towards them, and to make it
natural to treat them too much as if they knew God hated them.
If God's children knew that others were reprobates, it would
not be required of them to love them ; we may hate those
that we know God hates ; as it is lawful to hate the devil, and
as the saints at the day of judgment will hate the wicked.*
Some have been too apt to look for fire from heaven upon par-
ticular ministers ; and this has naturally excited that disposi-
tion to call for it, which Christ rebuked in his disciples at
Samaria. For my part, though I believe no sort of men on
earth are so exposed to spiritual judgment as wicked ministers,
yet I feel no disposition to treat any minister as if I supposed
that he was finally rejected of God ; for I cannot but hope that
there is coming a day of such great grace, a time so appointed
for magnifying the riches and sovereignty of divine mercy,
beyond what ever was, that a great number of unconverted
ministers will obtain mercy. There were no sorts of persons in
* In these expressions our excellent Author is not sufficiently guarded. —
Our knowing or not knoiviiig persons to he reprobates, in any sense of that
term, is no sufficient standard of obligation to hate or to love them, in th'' vvav
of benevolence. The obligation to iove or to hate is founded on the nature of
the object, as good or b d. But here we are liable to eir, for want of discri-
minating between a person and his criminal qmlitics. Now every criminal
object should be reoarded by us as being possessed of physical powers ; but this
existence and these powers, toeing the product of divine bounty, deserve our
benevolent approbation, not our hatred. On the other hand, every criminal
object, or agent, is chargeable with criminal designs and hateful qualities ex-
clusively his own; and these alone deserve our hatred. In no other sense but
this latter can it be truly s id that God hates the workers of iniijuity, wicked
men, or even the devil. But if so, in no other sense or degree ought we to hate
them. Had our Author been scientifically acquainted with that principle which
accounts for the true origin of moral evil, he would have seen the impropriety of
his statement. — W.
■^^36 THOUGHTS ON THE REVIVAL. PART IV.
Christ's time that were so guilty, and so hardened, and towards
whom Christ manifested such great indignation, as the priests
and scribes ; and there were no such persecutors of Christ and
his disciples as they. And yet in that great out-pouring of the
Spirit that began on the day of Pentecost, though it began with
the common people, yet in the progress of the work, after
a while, " a great company of priests in Jerusalem were obedient
to the faith," Acts vi. 7. And Saul, one of the most violent of
all the persecuting Piiarisees, became afterwards the greatest
promoter of the work of God that ever was. I hope we shall
yet see in many instances a fulfilment of that in Isa. xxix. 24.
"They also that erred in spirit shall come to understandmg,
and they that murmured shall learn doctrine."
Nothing has been gained by this practice. The end that
some have aimed at in it has not been obtained, nor is ever like
to be. Possibly some have openly censured ministers, and
encouraged their people's uneasiness under them, in hopes that
the uneasiness would be so general, and so great, that uncon-
verted ministers in general would be cast off, and then things
would go on happily. But there is no likelihood of it. The
devil indeed has obtained his end ; this practice has bred a
great deal of unhappiness among ministers and people, has
spoiled Christians' enjoyment of sabbaths, and made them their
most uneasy, uncomfortable and unprofitable days, and has
stirred up great contention, and set all in a flame. In one
place and another, where there was a glorious work of God's
Spirit begun, it has in a great measure knocked all in the head,
and their ministers hold their places. Some have aimed at a
better end in censuring ministers ; they have supposed it to be
a likely means to awaken them. Whereas indeed no one thing
has had so great a tendency to prevent the awakening of disaf-
fected ministers in general ; and no one thing has actually had
such influence to lock up the minds of ministers against any
good effect of this great work of God in the land. I have
known instances of some who seemed to be much moved by the
first appearance of this work, but since have seemed to be
greatly deadened by what has appeared of this nature. And,
if there be one or two instances of ministers who have been
awakened by it, there are ten to one on whom it has had a con-
trary influence. The worst enemies of this work have been
inwardly caused by this practice ; they have made a shield of
it to defend their consciences, and have been glad that it has
been carried to so great a length ; at the same time that they
have looked upon it, and improved it, as a door opened for
them to be more bold in opposing the work in general.
There is no such dreadful danger of natural men being
undone by our forbearing thus to censure them, and carrying
it towards them as visible Christians. It will be no bloodv.
Sect. iv. Of censuring professing Christians, 237
hell-peopling charity, as some seem to suppose, when we only
allow them to be worthy of a public charity, on their profession
and good external behaviour ; any more than Judas was in
danger of being deceived, by Christ's teaching him a long time
as a disciple, and sending him forth as an apostle. Christ did
not then take upon him to act as the judge and searcher of
hearts, but only as the head of the visible church. Indeed
such a charity as this may be abused by some, as every thing
is, and will be, that is in its own nature proper, and of never
so good tendency. I say nothing against dealing thoroughly
with conscience, by the most convincing and searciiing dis-
pensation of the word of God. I do not desire that sword
should be sheathed, or gently handled by ministers ; but let it
be used as a two edged sword, to pierce, even to the dividing
asunder soul and spirit, joints and marrow ; let conscience be
dealt with, without any conipliments; let ministers handle it
in flaming fire, without having any more mercy on it, than the
furnace has on those metals that are tried in it. But we
should let men's persons alone ; let the word of God judge
them, but let us not take it upon us till we have a warrant
for it.
Some have been ready to censure ministers because they
seem, in comparison of some other ministers, to be very cold
and lifeless m their ministerial performances. But then it
should be considered, that, for aught we know, God may
hereafter raise up ministers of so nmch more excellent and
heavenly qualifications, and so much more spiritual and divine
in their performances, that there may appear as great a differ-
ence between them, and those who now seem the most lively,
as there is now between them, and others that are called dead
and sapless. And those that are now called lively ministers may
appear to their hearers, when they compare them with others
who shall excel them, as wretchedly mean, and their perform-
ances poor, dead, dry things ; and many may be ready to be
prejudiced against them, as accounting them good for nothing,
and it may be calling them soul-murderers. What a poor
figure may we suppose the most lively of us, and those that are
most admired by the people, make in the eyes of one of the
saints of heaven, any otherwise than as their deadness,deformity,
and rottenness is hid by the vail of Christ's righteousness ?
Another thing that has been supposed to be sufficient
warrant for openly censuring ministers as unconverted, is their
opposing this work of God that has lately been carried on in
the land. And there can be no doubt with me but that op-
position against this work may be such as to render either
ministers or people truly scandalous, and expose them to
pubUc ecclesiastical censure ; and that ministers hereby may
338 IHOUGHTS ON THE REVIVAL. PART IV.
Utterly defeat the design of their ministry, (as I observed
before,) and so give their people just cause of uneasiness. I
should not think that any person had power to oblige me
constantly to attend the ministry of one who did from time to
time plainly pray and preach against this work, or speak re-
proachfully of it frequently in his public performances, after
all Christian methods had been used for a remedy, and to no
purpose. But to determine how far opposing this work is
consistent with a state of grace, is, as experience shews, a very
difficult thing. Who can tell how far, and for how long time,
some persons of good experence in their own souls may pro-
ceed, through prejudices they have received from the errors
that have been mixed with this work, or through some peculiar
disadvantages they are under to behold things in a right view,
by reason of the persons they converse with, or their own cold
and dead frames ? I have seen what abundantly convinces
me, that the business is too high for me; I am glad that God
has not committed such a difficult affiiir to me ; I can joyfully
leave it wholly in his hands, who is infinitely fit for it, without
meddling at all with it myself We may represent it as ex-
ceeding dangerous to oppose this work, for this we have good
warrant in the word of God ; but I know of no necessity we
are under to determine whether it he possible for those that are
guilty of it to be in a state of grace or no.
God seems so strictly to have forbidden our judging our
brethren in the visible church, not only because he knew that
we were infinitely too weak, fallible, and blind, to be well
capacitated for it, but also because he knew that it was not a
Avork suited to our proud hearts ; that it would be setting us
vastly too high, and making us too much of lords over our
fellow-creatures. Judging our brethren, and passing a con-
demnatory sentence upon them, seems to carry in it an act of
authority^ especially to sentence them with respect to that state
of their hearts, on which depends their liableness to eternal
damnation. This is evident by such interrogations as the fol-
lowing, to hear which from God's mouth, is enough to make
us shrink into nothing with shame and confusion, under a sense
of our own blindness and worthlessness ; Rom. xiv. 4. "Who
art thou that judgest another man's servant ? to his own master
he standeth or falleth." And Jam. iv. 112. "There is one law-
giver that is able to save and to destroy ; vvho art thou that
judgest another ?" Our wise and merciful shepherd has gracious-
ly taken care not to lay in our way such a temptation to pride ;
he has cut up all such poison out of our pasture; and there-
fore we should not desire to have it restored. Blessed be his
name, that he has not laid a temptation in the way of my
pride ! I know that, in order to be fit for this business, I must
Se^it. IV. Of censuring professing Christians. 239
not only be vastly more knowing, but more humble than I am.
— Though I believe some of God's own children have of late
been very guilty in this matter, yet, by what is said of it in
the scripture, it appears to me very likely, that God will
awfully rebuke that practice. May it in sovereign and infinite
mercy be prevented, by the deep and open humiliation of those
that have openly practised it !
As this practice ought to be avoided, so should all such
open, visible marks of distinction and separation that imply
it, (as particularly, distinguishing such as we have judged to
be in a converted state with the compellations of brother or
sister^) any further than there is a visible ecclesiastical distinc-
tion. In those places where it is the manner to receive such,
and such only, to the communion of the visible church, as
recommend themselves by giving a satisfying account of their
inward experiences, there Christians may openly distinguish
such persons, in their speech and ordinary behaviour, with a
visible separation, without being inconsistent with themselves.
I do not now pretend to meddle with that controversy, whether
such an account of experience be requisite to church-fellow-
ship. But certainly, to admit persons to communion with us
as brethren in the visible church, and then visibly to reject
them, and to make an open distinction between them and
others, by ditierent names or appellations, is to be inconsistent
with ourselves. It is to make a visible church within a visible
church, and visibly to divide between sheep and goats, setting
one on the right hand, and the other on the left. — This bitter
root of censoriousness must be totally rooted out, as we would
prepare the way of the Lord. It has nourished and upheld
many other things contrary to the humility, meekness, and
love of the gospel. The minds of many have received an
unhappy turn with their religion : there is a certain point or
sharpness, a disposition to a kind of warmth, that does not
savour of that meek, lamb-like, sweet disposition that becomes
Christians. Many have now been so long habituated to it,
that they do not know how to get out of it; but we must get
out of it; the point and sharpness must be blunted, and we
must learn another way of manifesting our zeal for God.
Some have a way of reflecting on others, and censuring
them in open prayer; which, though it has a fair shew of love,
is indeed the boldest way of reproaching others imaginable ;
because there is implied in it an appeal to the most high
God, concerning the truth of their censures and reflections. —
And some have a way of joining a sort of imprecations with
their petitions for others, though but conditional ones, that
appear to me wholly needless and improper. They pray that
others may either be converted or removed. I never heard
nor read of any such thing practised in the church of God
'240 THOUGHTS ON THE REVIVAL. PART IV.
till now, unless it be with respect to some of the most visibly
and notoriously abandoned enemies of the church of God.
This is a sort of cursing men in our prayers, adding a curse
with our blessing ; whereas the rule is, " Bless, and curse not."
To pray that God would kill another, is to curse him as Elisha
cursed the children who came out of Bethel. And the case
must be very great and extraordinary indeed to warrant it,
unless we were prophets, and did not speak our own words,
but words indited by the immediate inspiration of the Spirit
of God. It is pleaded, that if God has no design of con-
verting others, it is best for them and others, that they should
be immediately taken away and sent to hell before they have
contracted more guilt. To which I would say, that so it was
best for those children who met Elisha, seeing God had no
design of converting them, to die immediately, as they did :
but yet Elisha's imprecating that sudden death upon them,
was cursing them ; and therefore would not have been lawful
for one who did not speak in the name of the Lord as a pro-
phet.— And then, if we give way to such things as these,
where shall we stop ? A child that suspects he has an uncon-
verted father and mother, may pray openly that his father and
mother may either be converted, or taken away and sent to
hell now quickly, before their guilt is greater. For uncon-
verted parents are as likely to poison the souls of their family
in their manner of training them up, as unconverted ministers
are to poison their people. And so it might come to be a
common thing all over the country, for children to pray after
this manner concerning their parents, brethren and sisters con-
cerning one another, husbands concerning their wives, and
wives concerning their husbands ; and so for persons to pray
concerning all their unconverted friends and neighbours.
And not only so, but we may also pray concerning all those
saints who are not lively Christians, that they may either be
enlivened or taken away ; if that be true which is often said
by some at this day, that these cold dead saints do more hurt
than natural men, and lead more souls to hell, and that it
would be well for mankind if they were all dead.
How needless are such petitions or imprecations as these ?
What benefit is there of them ? Is it not sufficient for us to
pray that God would provide for his church and the good of
souls, take care of his own flock, and give it needful means
and advantages for its spiritual prosperity ? Does God need
to be directed by us in what way he shall do it ? What need
we ask of God to do it by killing such and such persons, if he
do not convert them ? unless we delight in the thoughts of
God's answering us in such terrible ways, and with such
awful manifestations of his wrath to our fellow-creatures. —
And why do not ministers direct sinners to pray for them-
Sect. v. Errors relative to Lay-exhorting. 241
selves, that God would either convert them, or kill them, and
send them to hell now, before their guilt is greater? In this
way we should lead persons in the next place to self-murder ;
for many probably would soon begin to think, that what they
may pray for, they may seek by the use of means.
Some, with whom I have discoursed about this way of
praying, have said, That the Spirit of God, as it were, forces
out such words from their mouths, when otherwise they should
not dare to utter them. But such kind of impulse does not
look like the influence of the Spirit of God. The Spirit of
God indeed sometimes strongly inclines men to utter words;
not by putting expressions into the mouth, and urging to utter
them, but by filling the heart with a sense of divine things,
and holy aftections, whence the mouth speaks. That other
way of being urged to use certain expressions, by an unac-
countable force, IS very probably from the influence of the
devil.
SECT. V.
Of errors connected with lay -exhorting.
Another thing, in the management of which there has
been much error and misconduct, is lay-exhorting; about
which there has been an abundance of disputing, jangling, and
contention. In the midst of these disputes, I suppose that all
are agreed as to these two things, viz. 1. That all exhorting
one another by lay-men is not unlawful or improper ; but, on
the contrary, that such exhorting is a Christian duty. And,
2. I suppose also, all will allow that there is some kind or way
of exhorting and teaching which belongs only to the office of
teachers. All will allow that God has appointed such an office
as that of teachers in the Christian church, and therefore
doubtless will allow that something or other is proper and
peculiar to that office, or some business of teaching that does
not belong as much to others as to them. If there be any way
of teaching that is peculiar to that office, then for others to
take that upon them, is to invade the office of a minister:
which doubtless is very sinful, and is often so represented in
scripture. But the great difficulty is to settle the bounds, and
to tell exactly how far lay-men may go, and when they exceed
their limits ; which is a matter of so much difficulty, that I
do not wonder if many in their zeal have transgressed. The
two ways of teaching and exhorting, the one of which ought
ordinarily to be left to ministers, and the other of which may
and ought to be practised by the people, may be expressed by
those two names of preaching, and exhorting in a way of
VOL. IV. 31
24:U> THOUGHTS ON THE REVIVAL, PART IV.
Christian conversation. But then a great deal of difficulty and
Controversy arises to determine what is preaching and what is
Christian conversation. However, I will humbly offer my
thoughts concerning this subject of lay-exhorting, as follows.
I. The common people, in exhorting one another, ought
not to clothe themselves with the like authority with that which
is proper for ministers. There is a cer.'ain authority that
ministers have and should exercise in teaching, as well as in
governing the flock. Teaching is spoken of in scripture
as an act of authority, 1 Tim. ii. 12. In order to a man's
preaching, special authority must be committed to him, Rom.
X. 15. " How shall they preach, except they be sent ?" Ministers
in this work of teaching and exhorting are clothed with au-
thority, as Christ's messengers, Mai. ii. 7. as representing him,
and so speaking in his name, and in his stead, 2 Cor. v. 18 — 20.
And it seems to be the most honourable thing that belongs to
the office of a minister of the gospel, that to him is committed
the work of reconciliation, and that he has power to preach
the gospel, as Christ's messenger, and speaking in his name.
The apostle seems to speak of it as such, 1 Cor, i. 16, 17,
Ministers, therefore, in the exercise of this power, may
clothe themselves with authority in speaking, or may teach
others in an authoritative manner. Tit. ii, 15. " These things
speak and exhort, and rebuke with all authority : Let no man
despise thee." But the common people, in exhorting one ano-
ther, ought not thus to exhort in an authoritative manner.
There is a great deal of difference between teaching as a
father amongst a company of children, and counselling in
a brotherly way, as the children may kindly counsel and
admonish one another. Those that are mere brethren ought
not to assume authority in exhorting, though one may be
better, and have more experience than another. Lay-men
ought not to exhort as though they were the ambassadors
or messengers of Christ, as ministers do; nor should they
exhort, warn, and charge in his name, according to the ordi-
nary import of such an expression, when applied to teaching.
— Indeed, in one sense, a Christian ought to do every thing he
does in religion in the name of Christ, i. e. he ought to act in
a dependence on him as his head and mediator, and do all for
his glory. But the expression, as it is usually understood,
when applied to teaching or exhorting, is speaking in Christ's
stead, and as having a message from him.
Persons may clothe themselves with authority in speaking,
either by the authoritative words they make use of, or in the
manner and authoritative air of their speaking. Though some
may think that this latter is a matter of indifference, or at least
of «mall importance, yet there is indeed a great deal in it : a
f:3ECT. V. l^rrors relative to Lay-exhorting. 243
•
person may go much out of his place, and be guilty of a great
degree of assuming, in the manner of his speaking those words,
which as they might be spoken, might be proper for him. —
The same words, spoken in a difi'erent manner, may express
what is very diverse. Doubtless there may be as much hurt
in the manner of a person's speaking, as there may be in his
looks ; but the wise man tells us, that " an high look is an abomi-
nation to the Lord,'' Prov. xxi. 4. Again, a man may clothe him-
self with authority, in the circumstances under which he speaks;
as for instance, if he sets himself up as a public teacher. Here
I would have it observed, that 1 do not suppose that a person
is guilty of this, merely because he speaks in the hearing of
many. Persons may speak only in a way of conversation, and
yet speak in the hearing of a great number, as they often do
in their common conversation about temporal things, at feasts
and entertainments, where women as well as others converse
freely together, in the hearing it may be of a great number,
and yet without offence. And if their conversation on such
occasions should turn on spiritual things, and they should speak
as freely and openly, I do not see why it would not be
as harmless. Nor do I think, that besides a great number
being present, persons speaking with a very earnest and loud
voice, is for them to set up themselves as public teachers, if they
do it from no contrivance or premeditated design, or as pur-
posely directing themselves to a congregation or multitude.
But persons speaking in conversation, or when all freely
converse one with another — directing themselves to none but
those that are near them, and fall in their way — in that earnest
and pathetic manner, to which the subject naturally leads, and
as it were, constrains them ; I say, that for persons to do thus,
though many happen to hear them, does not appear to me to
be setting themselves up as public teachers. Yea, suppose all
this happens to be in a meeting-house ; I do not think that
this much alters the case, provided the solemnity of public
service and divine ordinances be over ; and provided also that
they speak in no authoritative way, but in an humble manner,
becoming their degree and station, though they speak very
earnestly and pathetically. — Indeed uioiiesty might in ordinary
cases restrain some persons, (as women and those that are
young,) from so much as speaking when a great number are
present, at least, when some of those present are much their
superiors, unless they are spoken to. And yet, the case ma)'^
be so extraordinary as fully to warrant it. If something very
extraordinary happens to persons, or if they are in extraordi-
nary circumstances ; as if a person be struck with lightning in
the midst of a great company, or if he lies a-dying, it appears
to none any violation of modesty for him to speak freely before
those that are much his superiors. I have seen some women
244 THOUGHTS ON THE REVIVAL. PART IV.
and children in such circumstances, on religious accounts, that
it has appeared to me no more a transgressing the laws of
humility and modesty for them to speak freely, let who will be
present, than if they were in danger of dying.
But then may a man be said to set up himself as a public
teacher, when in a set speech, of design, he directs himself to
a multitude, as looking that they should compose themselves
to attend to what he has to say. And much more when this is
a contrived and premeditated thing, without any thing like a
constraint by an extraordinary sense or affection ; and more
still, when meetings are appointed on purpose to hear lay-
persons exhort, and they take it as their business to be
speakers, while they expect that others should come, and com-
pose themselves, and attend as hearers. When private Chris-
tians take it upon them in private meetings to act as the masters
or presidents of the assembly, and accordingly from time to
time to teach and exhort the rest, this has the appearance of
authoritative teaching.
When private Christians, who are no more than mere
brethren, exhort and admonish one another, it ought to be in
an humble manner, rather by way of entreaty, than with
authority ; and the more, according as the station of persons is
lower. Thus it becomes women, and those that are young,
ordinarily to be at a greater distance from any apearance of
authority in speaking than others. Thus much at least is
evident by 1 Tim. ii. 9, 11, 12. That lay-persons ought not
to exhort one another as clothed with authority, is a general
rule ; but it cannot justly be supposed to extend to heads of
families in their own families. Every Christian family is a
little church, and the heads of it are its authoritative teachers
and governors. Nor can it extend to schoolmasters among
their scholars; and some other cases might perhaps be men-
tioned, that ordinary discretion will distinguish, where a man's
circumstances do properly clothe him with authority, and
render it fit and suitable for him to counsel and admonish
others in an authoritative manner.
II. No man but a minister duly appointed to that sacred
calling, ought to follow teaching and exhorting as a calling,
or so as to neglect that which is his proper calling. Having the
office of a teacher in the church of God implies two things :
1. A being invested with the authority of a teacher ; and,
2. A being called to the business of a teacher, to make it the
business of his life. Therefore that man who is not a minister,
taking either of these upon him, invades the office of a minister.
Concerning assuming the authority of a minister I have spoken
already. But if a lay-man do not assume authority in his
teaching, yet if he forsakes his proper calling, or doth so at
Sect. v. Errors relative to Lay -exhorting. 245
least in a great measure, and spends his time in going about
from house to house to counsel and exhort, he goes beyond
his line, and violates Christian rules. Those that have the
office of teachers or exhorters, have it for their calling, and
should make it their business, as a business proper to their
office ; and none should make it their business but such, Rom.
xii. 3—8. " For I say, through the grace given unto me, to every
man that is among you, not to think of himself more highly than
he ought to think ; but to think soberly, according as God hath
dealt to every man the proportion of faith. For as we have
many members in one body, and all members have not the same
office ; so we, being many, are one body in Christ. He that
teacheth, let him wait on teaching ; or he that exhorteth, on ex-
hortation." 1 Cor. xii. 29. " Are all apostles ? are all prophets?
are all teachers?" I Cor. vii. 20. " Let every man abide in the
same calling wherein he was called." 1 Thess. iv. 11. "And
that ye study to be quiet, and to do your own business, and to
work with your own hands, as we commanded you."
It will be a very dangerous thing for lay-men, in either of
these respects, to invade the office of a minister. If this be
common among us, we shall be in danger of having a stop put
to the work of God, of the ark turning aside from us, before
it comes to Mount Zion, and of God making a breach upon
us; as of old there was an unhappy stop put to the joy of the
congregation of Israel, in bringing up the ark of God, because
others carried it besides the Levites. And therefore David,
when the error was found out, says, 1 Chron. xv. 2. "None
ought to carry the ark of God, but the Levites only ; for them
hath the Lord chosen to carry the ark of God, and to minister
unto him for ever." And because one presumed to touch the
ark who was not of the sons of Aaron, therefore the Lord
made a breach upon them, and covered their day of rejoicing
with a cloud in his anger. — Before I dismiss this head of lay-
exhorting, I would take notice of three things relating to it,
upon which there ought to be a restraint.
1. Speaking in the time of the solemn worship of God ;
as public prayer, singing, or preaching, or administration of
the Sacrament of the Holy Supper, or any duty of social
worship. This should not be allowed. I know it will be said,
that in some cases, when persons are exceedingly affi^cted, they
cannot help it ; and I believe so too ; but then I also believe
and know by experience, that there are several things which
contribute to that mability, besides merely and absolutely the
sense of divine things upon their hearts. Custom and example
or the thing being allowed, have such an influence, that they
actually help to make it impossible for persons under strong
affections to avoid speaking. If it was disallowed, and persons
at the time that they were thus disposed to break out, had this
246 THOIGHTS ON THE IlEVn'AL. VXHl' !>•
apprehension, that it would be very unbecoming for them so
to do, it would contribute to their ability to avoid it. Their
inability arises from their strong and vehement disposition ;
and, so far as that disposition is from a good principle, it
would be weakened by this thought, viz. " What I am going
to do, will be for the dishonour of Christ and religion." And
so the inward vehemence, that pushed them forward to speak,
would fall, and they would be enabled to avoid it. This ex-
perience confirms.
2. There ought to be a moderate restraint on the loud-
ness of persons' taiKmg under high affections ; for, if there be
not, it will grow natural and unavoidable for persons to be
louder and louder, without any increase of their inward sense ;
till it becomes natural to them, at last, to scream and halloo to
almost every one they see in the streets, when they arc much
affected. But this is certainly very improper, and what has
no tendency to promote religion. The man Christ Jesus,
when he was upon earth, had doubtless as great a sense of the
infinite greatness and importance of eternal things, and the
worth of souls, as any have now ; but there is not the least
appearance in his history, of his taking any such course, or
manner of exhorting others.
3. There should also be some restraint on the abundance
of talk, under strong affections ; for, if persons give themselves
an unbounded liberty to talk just so much as they feel an
inclination to, they will increase and abound more and more
in talk, beyond the proportion of their sense or affection ; till
at length it will become ineffectual on those that hear them,
and, by the commonness of their abundant talk, they will
defeat their own end.
SECT. Vl.
Of errors connected with singing praises to God.
One thing more of which I would take notice, before
I conclude this part, is the mismanagement of singing praises
to God. I believe it to have been one fruit of the ex-
traordinary degrees of the sweet and joyful influence of the
Spirit of God, that there has appeared such a disposition
to abound in this divine exercise ; not only in appointed
solemn meetings, but when Christians occasionally meet to-
gether at each other's houses. But the mismanagement I
have respect to is a way of performing it, without almost
any appearance of that reverence and solemnity with which
all visible, open acts of divine worship, ought to be attended.
It may be two or three are in a room singing hymn? "f
SjECT. VI, Errors relative to Singings 247
praise to God, others talking at the same time, others about
their work, with httle more appearance of regard to what
is doing, than if only singing a common song for their
amusement and diversion. There is danger, if such things
are continued, that a mere nothing be made of this duty,
to the great violation of the third commandment. Let
Christians abound as much as they will in this holy, heavenly
exercise, in God's house and in their own houses ; but, let it
be performed as a holy act, wherein they have immediately
and visibly to do with God. When any social open act
of devotion or solemn worship of God is performed, God
should be reverenced as present. As we would not have
the ark of God depart from us, nor provoke God to make
a breach upon us, we should take heed that we handle the
ark with reverence.
With respect to companies singing in the streets, going to
or coming from the place of public worship, I would humbly
offer my thoughts in the following particulars :
1. The rule of Christ, concerning "putting new wine into
old bottles," does undoubtedly take place in things of this
nature, supposing the thing in itself is good, but not essential,
and not particularly enjoined or forbidden. For things so
very new and uncommon, and of so open and public a nature,
to be suddenly introduced and set up and practised in many
parts of the country, without the matter being so much as first
proposed to any public consideration, or giving any oppor-
tunity for the people of God to weigh the matter, or to
consider any reasons that might be offered to support it,
is putting new wine into old bottles with a witness ; as if
it were with no other design than to burst them directly.
Nothing else can be expected to be the consequence of this than
uproar and confusion, great offence, and unhappy mischievous
disputes, even among the children of God themselves. Not
that what is good in itself, and is new, ought to be forborne, till
there is nobody that will like it ; but it ought to be forborne till
the visible church of God is so prepared for it, at least,
that there is a probability it will do more hurt than
good, or hinder the work of God more than promote it ; as
is more evident from Christ's rule, and the apostle's prac-
tice. If it be brought in when the country is so unpre-
pared, that the shock and surprise, the contention and prejudice
against religion it is like to occasion, will do more to hinder
religion, than the practice is like to promote it, then the fruit is
picked before it is ripe. And, indeed, such a hasty endeavour
to introduce an innovation, supposing it to be good in itself, is
the likeliest way to retard the effectual introduction of it ; it
will hinder its being extensively introduced, much more than
it will promote it, and so will defeat its own end. But.
94S THOUGHTS ON THE REVIVAL. PART IV.
2. As to the thing itself, if a considerable part of a con-
gregation have occasion to go in company together to a place
of public worship, and they should join together in singing
praises to God, as they go, I confess, that after long
consideration — and endeavouiing to view the thing every
way with the utmost diligence and impartiality 1 am capable
of— I cannot find any valid objection against it. As to the
common objection from Matt. vi. 5, " And when thou prayest,
thou shalt not be as the hypocrites are; for they love to pray,
standmg in the synagogues, and in the corners of the streets,
that they may be seen of men ;" it is strong against a single
person singing in the streets, or in the meeting-house by
himself, as offering to God personal worship. But as it
is brought against a considerable company, their thus publicly
worshipping God, appears to me to have no weight at all ; it
is of no more force against a company's thus praising God in
the streets, than against their praising him in the synagogues,
or meeting-houses ; for the streets and the synagogues are
both put together in these words of our Saviour, as parallel in
the case. It is evident that Christ speaks of personal, and
not public worship. If to sing in the streets be ostentatious,
then it must be because it is a public place, and it cannot be
done there without being very open ; but it is no more public
than the synagogue or meeting-house is when full of people.
Some worship is in its nature private, as that which is proper
to particular persons, or families, or private societies, and has
respect to their particular concerns ; but that which I now
speak of, is performed under no other notion than a part of
God's public worship, without any relation to any private,
separate society, and in which every visible Christian has
equal liberty to join, if it be convenient for him, and he has a
disposition, as in the worship that is performed in the meeting-
house. When persons are going to the house of public wor-
ship, to serve God there with the assembly of his people, they
are upon no oilier design than that of putting public honour
upon God ; that is the business they go from home upon ;
and, even in their walking the streets on this errand, they
appear in a public act of respect to God ; and therefore, if
they go in company with public praise, it is not being public
when they ought to be private. It is one part of the beauty
of public worship, that it be very jn^blic ; the more public it is,
the more open honour it puts upon God ; and especially is
it beautiful in public praise ^ for the very notion of publicly
praising God, is to declare abroad his glory, to publish his
praise, to make it known, and proclaim it aloud, as is evident
by innumerable expressions of scripture. It is fit that God's
honour should not be concealed, but made known in the great
congregation, and proclaimed before the sun, and upon the
Sect. vi. l^rrors relative to Sing^ing. 5^49
house-tops, before kings and all nations, and that his praises
should be heard to the utmost ends of the earth.
I suppose none will condemn singing God's praises
merely because it is performed in the open air ; and, if it may
be performed by a company in the open air, doubtless they
may do it moving, as well as standing still. So the children of
Israel praised God, when they went to Mount Zion with the
ark of God ; and the multitude praised Christ, when they
entered with hiin into Jerusalem, a little before his passion.
The children of Israel were wont, from year to year, to go up
to Jerusalem in companies, from all parts of the land, three
times in the year, when they often used to manifest the
engagedness of their minds by travelling all night, and mani-
fested their joy and gladness by singing praises with great
decency and beauty, as they went towards God's holy
mountain ; as is evident by Isa. xxx. 29. " Ye shall have a song,
as in the night when a holy solemnity is kept ; and gladness of
heart, as when one goeth with a pipe to come into the mountain
of the Lord, to the mighty one of Israel." And Psal. xlii. 4.
" When I remember these things, I pour out my soul in me ; for
I had gone with the multitude, I went with them to the house of
God, with the voice of joy and praise, with a multitude that
kept holyday," Psal. c. 4. " Enter into his gates with thanks-
giving, and into his courts with praise." When God's people
are going to his house, the occasion is so joyful to a Christian
in a lively frame, that the duty of singing praises seems to be
peculiarly beautiful on such an occasion. So that if the state
of the country were ripe for it, and there should be frequent
occasions for a considerable part of a congregation to go together
to the places of public worship, and there was in other respects a
proportionable appearance of fervency of devotion, it appears
to me that it w^ould be ravishingly beautiful, if such things
were practised all over the land, and would have a great
tendency to enliven, animate, and rejoice the souls of God's
saints, and greatly to propagate vital religion. I believe the
time is coming when the world will be full of such things.
3. It seems to me to be requisite that there should be the
consent of the governing part of the worshipping societies, to
which persons have joined themselves, and of which they own
themselves a part, in order to the introducing of things in
public worship, so new and uncommon, and not essential, nor
particularly commanded, into the places where those wor-
shipping societies belong. The peace and union of such
societies seems to require it. They have voluntarily united
themselves to these worshipping societies, to the end that they
might be one in the afiairs of God's public worship, and have
obliged themselves in covenant to act as brethren, mutual
assistants, and members of one body in those affairs. All are
VOL. IV. 32
'^50 THOU«HTS ON THE REVIVAL. PART iVo
hereby naturally and necessarily led to be concerned with one
another, in matters of religion and God's worship; and this is
a part of the public worship, that must be performed from time
to time in the view of the whole, being performed at a time
when they are meeting together for mutual assistance in wor-
ship, and therefore that which all must unavoidably be in some
measure concerned in, at least so as to shew their approbation
and consent, or open dislike and separation from them in it.
Hence charity, and a regard to the union and peace of such
societies, seems to require a consent of the governing part, in
order to the introducing any thing of this nature. Certainly
if we are of the spirit of the apostle Paul, and have his discre-
tion, we shall not set up any such practice without it. He,
for the sake of peace, confirmed in things wherein he was not
particularly forbidden, to the Jews when among them ; and so,
when among those that were without the law, he conformed to
them wherein he might. To be sure, those go much beyond
proper limits, who, coming from abroad, do immediately of
their own heads, in a strange place, set up such a new and un-
common practice among a people.
In introducing any thing of this nature among a people,
their minister especially ought to be consulted, and his voice
taken, as long as he is owned for their minister. Ministers are
pastors of worshipping societies, and their heads and guides in
the affairs of public worship. They are called in scripture,
" those that rule over them ;" and their people are commanded
" to obey them, because they watch for iheir souls, as those that
must give account." If it belongs to these shepherds and rulers
to direct and guide the flock in any thing at all, it belongs to
them so to do in the circumstantials of their public worship. —
Thus I have taken particular notice of many of those things
that have appeared to me to be amiss in the management of
our religious concerns relating to the present revival of religion,
and have taken liberty freely to express my thoughts upon
them. Upon the whole it appears manifest to me, that things
have as yet never been set a going in their right channel; if
they had, and means had been blessed in proportion as they
have been now, this work would have so prevailed, as before
this time to have carried all before it, and have triumphed over
New England as its conquest.
The devil in driving things to these extremes, besides the
present hinderance of the work of God, has, I believe, had in
view a two-fold mischief, in the issue of things ; one, with
respect to those that are more cold in religion, to carry things
to such an extreme in order that people in general, having their
eyes opened by the great excess, might be tempted entirely to
Teject the whole work, as being all nothing but delusion and
distraction. And another, with respect to those of GodV
JsECTi \L. Errors relative to Singing'. ;251
children who have been very warm and zealous out of the way,
to sink them down in unbelief and darkness. The time is
coming, I doubt not, when the greater part of them will be
convinced of their errors ; and then probably the devil will
take advantage to lead them into a dreadful wilderness, to
puzzle and confound them about their own experiences, and the
experiences of others ; and to make them to doubt of many
things that they ought not, and even to tempt them with
atheistical thoughts. I believe, if all true Christians over the
land should now at once have their eyes opened fully to see all
their errors, it would seem for the present to damp religion.
The dark thoughts that it would at first occasion, and the
inward doubts, difficulties and conflicts that would rise in their
souls, would deaden their lively affections and joys, and would
cause an appearance of a present decay of religion. But yet
it would do God's saints great good in their latter end ; it
would fit them for more spiritual and excellent experiences,
more humble and heavenly love, and unmixed joys, and would
greatly tend to a more powerful, extensive and durable preva-
lence of vital piety. I do not know but we shall be in danger,
after our eyes are fully opened to see our errors, to go to con-
trary extremes. The devil has driven the pendulum far beyond
its proper point of rest ; and when he has carried it to the
utmost length that he can, and it begins by its own weight to
swing back, he probably will set in, and drive it with the utmost
fury the other way ; and so give us no rest ; and if possible
prevent our settling in a proper medium. What a poor,
blind, weak and miserable creature is man, at his best estate !
We are like poor helpless sheep ; the devil is too subtile for
us. What is our strength ! What is our wisdom ! How
ready are we to go astray ! How easily are we drawn aside
into innumerable snares, while in the mean time we are bold
and confident, and doubt not but we are right and safe ! We
are foolish sheep in the midst of subtile serpents and cruel
wolves, and do not know it. Oh how unfit are we to be left to
ourselves ! And how much do we stand in need of the wisdom,
the power, the condescension, patience, forgiveness and gen-
tleness of our good Shepherd I
Qq^ thoughts on the revival. fart V
PART V.
SHEWING POSITIVELY, WHAT OUGHT TO BE DONE TO PROMOTE
THIS WOKK.
In considering means and methods for promoting this glorious
work of God, I have already observed, in some instances,
wherein there has been needless objecting and complaining ;
and have also taken notice of many things amiss, that ought
to be amended. I now proceed to shew positively, what
ought to be done, or what courses (according to my humble
opinion) ought to be taken to promote this work. The obli-
gations that all are under, with one consent, to do their utmost,
and the great danger of neglecting it, were observed before. —
I hope that some, upon reading what was said under that
head, will be ready to say, What shall we do? To such
readers I would now offer my thoughts, in answer to such an
inquiry.
SECT. I.
We should endeavour to remove Stumbling-blocks.
That which I think we ought to set ourselves about, in
the first place, is to remove stumbling-blocks. When God is
revealed as about to come gloriously to set up his kingdom in
the world, this is proclaimed, "Prepare ye the way of the Lord,
make straight in the desert a highway for our God," Isa. xl. 3.
And again, Isa. Ivii. 14. " Cast ye up, cast ye up ; prepare the
way ; take up the stumbling-block out of the way of my people."
And chap. Ixii. 10. "Go through, go through the gates ; prepare
ye the way of the people ; cast up, cast up the highway ; gather
out the stones."
And, in order to this, there must be a great deal done at
confessing of faults, on both sides. For undoubtedly many
and great are the faults that have been committed, in the
jangling and confusions, and mixtures of light and darkness,
that have been of late. There is hardly any duty more con-
trary to our corrupt dispositions, and mortifying to the pride
of man ; but it must be done. Repentance of faults is. in a
Sect. i. We should remove Sttimbliiisr-blocks. 253
to
peculiar manner a proper duly, when the kingdom of heaven
is at hand, or when we especially expect or desire, that it
should come ; as appears by John the Baptist's preaching.
And if God does now loudly call ujoon us to repent, then he
also calls upon us to make proper manifestations of our repent-
ance, I am persuaded that those who have openly opposed
this work, or have from time to time spoken lightly of it,
cannot be excused in the sight of God, without openly con-
fessing their fault therein ; especially ministers. If they have
any way, either directly or indirectly, opposed the work, or
have so behaved, in their public performances or private con-
versation, as to prejudice the minds of their people against the
work ; if hereafter they shall be convinced of the goodness and
divinity of what they have opposed, they ought by no means
to palliate the matter, or excuse themselves, and pretend that
they always thought so, and that it was only such and such
imprudences that they objected against. But they ought
openly to declare their conviction, and condemn themselves
for what they have done ; for it is Christ that they have
spoken against, in speaking lightly of and prejudicing others
against this work ; yea, it is the Holy Ghost. And though
they have done it ignorantly and in unbelief, yet, when they
find out who it is that they have opposed, undoubtedly God
will hold them bound publicly to confess it.
And on the other side, if those who have been zealous to
promote the work, have in any of the forementioned instances
openly gone much out of the way, and done that which is con-
trary to Christian rules, whereby they have openly injured
others, or greatly violated good order, and so done that
which has wounded religion, they must publicly confess
it, and humble themselves ; as they would gather out the
stones, and prepare the way of God's people. They who
have laid great stumbling-blocks in others' way, by their
open tranfigressioiif are bound to remove them by their open
repentance.
Some probably will be ready to object against this, that
the opposers will take advantage by this to behave themselves
insolently, and to insult both them and religion. And indeed,
to the shame of some, they have taken advantage by such
things; as of the good spirit that Mr. Whitfield showed in his
retractions and some others. But if there are some embit-
tered enemies of religion, that stand ready to improve every
thing to its disadvaritag(;, yet that ought not to hinder doing
an enjoined Christian duty ; though it be in the manifestation
of humility and repentance, after a fault openly committed.
To stand it out, in- a visible impenitence of a real fault, to
avoid such an inconvenience, is to do evil in order to prevent
evil. Besides, the danger of evil consequence is much greater
*254 THOUGHTS ON THE REVIVAL. PART V.
on the other side : to commit sin, and then stand in it, is what
will give the enemy the greatest advantage. For Christians to
act like Christians, in openly humbling themselves when they
have openly offended, in the end brings the greatest honour to
Christ and religion ; and in this way are persons most likely
to have God appear for them.
Again, at such a day as this, God especially calls his
people to the exercise of extraordinary meekness and mutual
forbearance. Christ appears as it were coming in his king-
dom, which calls for great moderation in our behaviour towards
all men : Phil. iv. 5, " Let your moderation be known unto all
men: The Lord is at hand." The awe of the Divine Majesty,
that appears present or approaching, should dispose us to it,
and deier us from the contrary. For us to be judging one
another, and behaving with fierceness and bitterness one
towards another, when he who is the searcher of all hearts, to
whom we must all give an account, appears so remarkably
present, is exceeding unsuitable. Our business at such a time
should be at home, searching and condemning ourselves, and
taking heed to our own behaviour. If there be glorious pros-
perity to the church of God approaching, those that are the
most meek will have the largest share in it. For, when Christ
*' rides forth in his glory and his majesty, it is because of truth,
meekness, and righteousness," Psal. xlv. 3, 4 ; and, when God
remarkably " arises to execute judgment," it is " to save all the
meek of the earth," Psal. Ixxvi. 9; and it is " the meek" that
" shall increase their joy in the Lord," Isa. xxix. 19. And, when
the time comes that God will give this lower world into the
hands of his saints, it is " the meek that shall inherit the earth,"
Psal. xxxvii. IL and Matt. v. 9. "But with the froward God
will shew himself unsavoury."
Those therefore that have been zealous for this work, and
have greatly erred and been injurious with their zeal, ought
not to be treated with bitterness. There is abundant reason
to think, that most of them are the dear children of God, for
whom Christ died ; and therefore that they will see their error.
As to those things, wherein we see them to be in an error, we
have reason to say of them as the apostle, Phil. iii. 15. "If any
are otherwise minded, God shall reveal this unto them." Their
errors should not be made use of to excite indignation towards
them, but should influence all who hope we are the children
of God, to humble ourselves, and become more entirely de-
pendent on the Lord Jesus Christ, when we see those who are
God's own people so ready to go astray. And those ministers
who have been judged, and injuriously dealt with, will do
the part of Christ's disciples, not to judge and revile again,
but to receive such injuries with meekness and forbearance,
■and making a good improvement of them, more strictly
Sect. i. We should remove Stumbling-blocks. 255
examining their hearts and ways, and committing themselves
to God. This will be the way to have God vindicate them in
his providence, if they belong to him. We have not yet seen
the end of things ; nor do we know who will be most vindi-
cated, and honoured of God, in the issue. Eccles. vii. 8.
" Better is the end of a thing, than the beginning thereof; and
the patient in spirit is better than the proud in spirit." — Con-
trary to this mutual meekness, is each party's stigmatizing one
another with odious names, as is done in many parts of New
England ; which tends greatly to widen and perpetuate the
breach. Such distinguishing names of reproach do as it were
divide us into two armies, separated, and drawn up in battle-
array; which greatly hinders the work of God.
And as such an extraordinary time as this does especially
require of us the exercise of great forbearance one towards
another ; so there is peculiarly requisite in God's people the
exercise of great patience, in waiting oji God, under any spe-
cial difficulties and disadvantages they may be under as to the
means of grace. The beginning of a revival of religion will
naturally and necessarily be attended with a great many
difficulties of this nature; many parts of the reviving church
will, for a while, be under great disadvantages, by reason of
what remains of the- old disease, of a general corruption of
the visible church. We cannot expect that, after a long time
of degeneracy and depravity in the state of things in the
church, all should come to rights at once; it must be a work
of time. And for God's people to be over-hasty and violent
in such a case, being resolved to have every thing rectified at
once, or else forcibly to deliver themselves by breaches and
separations, is the way to hinder things coming to rights as
they otherwise would. It is the way to keep them back, and
to break all in pieces. Indeed the difficulty may be so
intolerable as to allow of no delay, and God's people cannot
continue in the state wherein they were, without violations of
God's absolute commands : but otherwise, though the difficulty
may be very great, another course should be taken. God's
people ghould have recourse directly to the throne of grace,
to represent their difficulties before the great Shepherd of
the sheep, who has the care of all the affiiirs of his church ;
and, when they have done, they should wait patiently upon
him. If they do so, they may expect that in his time he will
appear for their deliverance ; but if, instead of that, they are
impatient, and take the work into their own hands, they will
betray their want of faith, will dishonour God, and have
reason to fear that he will leave them to manage their aifairs
for themselves as well as they can. If they had waited on
Christ patiently, continuing still instant in prayer, they might
have had him appearing for them, much more effectually
256 THOUGHTS ON THE REVIVAL. PART V.
to deliver them. "Hethatbelieveth shall not make haste." And
it is for those that are found patiently waiting on the Lord,
under difficulties, that he will especially appear, when he
comes to do great things for his church ; as is evident by Isa.
XXX. 18. chap. xl. at the latter end, and xlix. 23. and Psalm
xxxvii. 9. and many other places.
I have somewhere, not long since, met with an exposition
of those words of the spouse, several times repeated in the
book of Canticles ; "I charge you, O daughters of Jerusalem,
that ye stir not up, nor awake my love, till he please." It was
the only satisfying exposition that ever I met with, and was
to this purpose, viz. That when the church of God is under
great difficulties, and in distress, and Christ does not appear
for her help, but seems to neglect her, as though he were
asleep, God's people, or the daughters of Jerusalem, in such a
case, should not shew an hasty spirit, and, not having patience
to wait for Christ to awake for their help till his time comes,
take indirect courses for their own deliverance, and use violent
means for their escape, before Christ appears to open the door
for them ; and so, as it were, stir iqi, and aivake Christ, before
his time. When the church is in distress, and God seems not
to appear for her in his providence, he is very often repre-
sented in scripture as being asleep; as Christ was asleep in
the ship, when the disciples vvere tossed by the storm, and the
ship covered with waves. And God's appearing for his
people's help, is represented as his waking out of sleep,
Psal. vii. 6. xxxv. 23. xliv. 23. lix. 4. Ixxiii. 20. Christ has an
appointed time for his thus awakmg out of sleep ; and his
people ought to wait upon him, and not, in an impatient fit,
stir him up before his time. It is worthy to be observed, how
strict this charge is given to the daughters of Jerusalem ; it is
repeated three times over in the book of Canticles, chap,
ii. 7. — iii. 5. — viii. 4. In the 2d chapter and six first verses
are represented the support Christ gives his church, while
she is in a suffering state, " as the lily among thorns." In the
7th verse is represented her patience in waiting for Christ,
to appear for her deliverance, when she charges the daughters
of Jerusalem not to stir up, nor awake her love till he please, " by
the roes and the hinds of the field ;" which are creatures of a
gentle, harmless nature. They are not beasts of prey, do not
devour one another, do not fight with their enemies, but flee
from them ; and are of a pleasant, loving nature, Prov.
V. 19. In the next verse, we see the church's success, in
this way of waiting under sufl'erings, with meekness and
patience ; Christ soon awakes, speedily appears, and swiftly
comes; "The voice of my beloved! Behold, he cometh, leap-
ing upon the mountains, skipping upon the hills ! "
Sect. ir. W/iat should be done to advance it. 25^
SECT. IJ.
J\ hat must he done more directly to advance this ivork.
What has been mentioned hitlierto, has relation to the
behaviour we are obhged to, as we would prevent the hin-
derances of the work ; but, besides these, there are things-
that must be do7ie, more directly to advance it. And here
it concerns every one, in the fust place, to look into his-
own heart, and see to it that he be a partaker of the bene-
fits of the work himself, and that it be promoted in his
own soul. Now is a most glorious opportunity for the good
of souls. It is manifestly with respect to a time of great
revival of religion in the world, that we have that gracious,
earnest, and moving invitation proclaimed in the 55th of
Isaiah, "Ho, every one that thirsteth," &c. as is evident by the
foregoing chapter, and what follows in the close of this.
In the 6th verse, it is said, " Seek ye the Lord while he may be
found, call upon him while he is near." And it is with special
reference to such a time, that Christ proclaims as he does,
Rev. xxi. 6. " I will give unto him that is athirst, of the foun-
tain of the water of hfe freely." And chap. xxii. 17. "And the
Spirit and the bride say, Come ; and let him that heareth say,
Come ; and let him that is athirst come ; and whosoever will,
let him take the water of life freely." And it seems to be with
reference to such a time, which is typified by the feast of
tabernacles, that Jesus, at that feast, stood and cried, as we
have an account, John vii. 37, 38. " In the last day, that great
day of the feast, Jesus stood and cried, saying. If any man
thirst, let him come unto me and drink. He that believeth on
me, out of his belly shall flow rivers of living water." And it is
with special reference to God's freeness and readiness to bestow
grace at such a time, that it is said in Isa. Ix. U. of the spiritual
Jerusalem, " Thy gates shall be open continually, they shall not
be shut day nor night."
And though I judge not those who have opposed this
work, and would not have others judge them, yet, if any such
shall happen to read this treatise, I would take the liberty to
entreat them to leave off troubling themselves so much about
others, and to look into their own souls, and see to it that
they are the subjects of a true, saving work of the Spirit
of God. — If they have reason to think they never have
been, or if it be but a very doubtful hope that they have,
then how can they have any' heart to be fiercely engaged
about the mistakes and the supposed false hopes of others ?
And I would now beseech those who have hitherto been
VOL, IV. 33
258 THOUGHTS ON THE REVIVAL. PART V.
somewhat Inclining to Arminian principles, seriously to weigh
the matter with respect to this work, and consider, whether,
if the scriptures are the word of God, the work that has
been described in the first part of this treatise must not be,
as to the substance of it, the work of God, and the flou-
rishing of that religion which is taught by Christ and his
apostles. Can any good medium be found, where a man
can rest with any stability, between owning this work, and
being a deist? If indeed this be the work of God, does
it not entirely overthrow their scheme of religion ; and does
it not infinitely concern them, as they would be partakers
of eternal salvation, to relinquish their scheme ? Now is a
good time for Arminians to change their principles. I would
now, as one of the friends of this work, humbly invite
them to come and join with us, and be on our side ; and,
if I had the authority of Moses, I would say to them as he
did to Hobab, Numb. x. 29. " We are journeying unto the place,
of which the Lord said, 1 will give it you ; come thou with us,
and we will do thee good : for the Lord hath spoken good con-
cerning Israel."
As the benefit and advantage of the good improvement
of such a season is very great, so the danger of neglecting and
misimproving it is proportionably great. It is abundantly
evident by the scripture, that as a time of great out-pouring of
the Spirit is a time of great favour to those who are partakers
of the blessing, so it is always a time of remarkable vengeance
to others. So in Isa. Ixi. 2. what is called, "the acceptable year
of the Lord," is also called " theday of vengeance of our God,"
So it was amongst the Jews, in the apostles' days. The apostle
in 2 Cor. vi. 2. says of that time, that it was " the accepted time
and day of salvation ;" and Christ says of the same time, Luke
xxi. 22. " These are the days of vengeance." While the bless-
ings of the kingdom of heaven were given to some, there was an
" axe laid at the root of the trees, that those that did not bear
fruit, might be hewn down, and cast into the fire," Matt. iii.
9 — 11. Then was glorified both the goodness and severity of
God, in a remarkable manner, Rom. xi. 22. The harvest and
the vintage go together : at the same time that the earth is
reaped, and God's elect are gathered into his garner, " the angel
that has power over fire, thrust in his sickle, and gathers the
cluster of the vine of the earth, and casts it into the great wine-
press of the wrath of God," Rev. xiv. So it is foretold, in refer-
ence to the beginning of the glorious times of the Christian
church, that as " the hand of the Lord is known towards his ser-
vants, so shall his indignation be towards his enemies," Isa,
Ixvi. 14. So when that glorious morning shall appear,
wherein " the sun of righteousness shall arise to the elect, with
healing in his wings, the day shall burn as an oven to the wicked.
Sect. II. What should be done to advance it. 259
Mai. iv. 1 — 3. There is no time like it for the increase of
guilt, and treasuring up wrath, and desperate hardening of the
heart, if men stand it out ; which is the most awful judgment
and fruit of divine wrath, that can be inflicted on any mortal.
So that a time of great grace, and the fruits of divine mercy,
is evermore also a time of divine vengeance, on those that
neglect and misimprove such a season.
The state of the present revival of religion has an awful
aspect upon those that are advanced in years. The work has
been chiefly amongst the young ; and comparatively but few
others have been made partakers of it. And indeed it has
commonly been so, when God has begun any great work for
the revival of his church; he has taken the young people,
and has cast oft" the old and stiff'-necked generation. There
was a remarkable out-pouring of the Spirit of God on the
children of Israel in the wilderness, but chiefly on the younger
generation, "their littles ones, that they said should be a prey,"
the generation that entered into Canaan with Joshua. That
generation seems to have been the most excellent that ever was
in the church of Israel. There is no generation, of which there
is so much good, and so little evil spoken in scripture, as
might be shewn. In that generation, such as were under
twenty years when they went out of Egypt, was that " kindness
of youth," and "love of espousals," spoken of, Jer. ii. 2, 3. But
the old generation were passed by ; they remained obstinate
and stiff"-necked, were always murmuring, and would not be
convinced by all God's wondrous works that they beheld. —
God by his awful ' judgments executed in the wilderness,
and the afl^iiction which the people suffered there, convinced
and humbled the younger generation, and fitted them for
great mercy ; as is evident by Deut. ii. 16. but he destroyed
the old generation ; " he swore in his wrath that they should not
enter into his rest, and their carcasses fell in the wilderness."
When it was a time of great mercy, and of God's Spirit
on their children, it was remarkably a day of vengeance unto
them ; as appears by the 90th Psalm. Let the old generation
in this land take warning from hence, and take heed that they
do not refuse to be convinced by all God's wonders that
he works before their eyes, and that they do not continue
for ever objecting, murmuring, and cavilling against the
work of God, lest, while he is bringing their children into
a land flowing with milk and honey, he should swear in
his wrath concerning them, that their carcasses shall fall in
the wilderness.
So when God had a design of great mercy to the Jews, in
bringing them out of the Babylonish captivity, and returning
them to their own land, there was a blessed out-pouring of
the Spirit upon them in Babylon, to bring them to deep
260 THOUGHTS ON THE REVIVAL. I'ART V,
conviction and repentance, and to cry earnestly to God
for mercy ; which is often spoken of by the prophets. But it
was not upon the old generation, that were carried captive.
The captivity continued just long enough for that perverse
generation to waste away and die in their captivity, at least
those of them that were adult persons when carried captive.
The heads of families were exceeding obstinate, and would
not hearken to the earnest repeated warnings of the prophet
Jeremiah ; but he had greater success among the young people;
as appears by Jer. vi. 10, 11. "To whom shall 1 speak and
give warning, that they may hear ? Behold, their ear is un-
circumcised, and they cannot hearken : Behold, the word of
the Lord is unto them a reproach ; they have no delight in
it. Therefore I am full of the fury of the Lord ; I am weary
with holding in : I will pour it out upon the children abroad,
and upon the assembly of the young men together : For even the
husband with the wiie (i. e. the heads of families, and parents
of these children,) shall be taken, the aged with him that is full
of days." Blessed be God ! there are some of the elder people
that have been made partakers of this work. And those
that are most awakened by these warnings of God's word,
and the awful frowns of his providence, will be most
likely to be made partakers hereafter. It infinitely con-
cerns them to take heed to themselves, that they may be
partakers ol it ; for how dreadful will it be to go to hell,
after having spent so many years in doing nothing but
treasuring up wrath !
But above all others does it concern us who are ministers
to see to it that we have experience of the saving operations of
the same spirit that is now poured out on the land. How-
sorrowful and melancholy is the case, when it is otherwise ! For
one to stand at the head of a congregation of God's people,
as representing Christ and speaking in his stead ; and to
act the part of a shepherd and guide to a people in such a
state of things, when many are under great awakenings,
many are converted, and many of God's saints are filled
with divine light, love, and joy : to undertake to instruct
and lead them all under these various circumstances ; to
be put to it continually to play the hypocrite, and force
the airs of a saint in preaching ; and from time to time in
private conversation, and particular dealing with souls, to
undertake to judge of their circumstances : to try to talk with
persons of experience, as if he knew how to converse with
them, and had experience as well as they ; to make others
believe that he rejoices when others are converted ; and to
force a pleased and joyful countenance and manner of speech,
when there is nothing in the heart : What sorrowful work
is here ! Oh how miserable must such a person feel ! What a
►Sect. n. What, should be done to advance it. 'iCJI
u'retched bondage and slavery is this ! What pains, and how
much art must such a minister use to conceal himself! And
how weak are his hands ! What infinite provocation of the
most high God, and displeasure of his Lord and Master he
incurs, by continuing a secret enemy to him in his heart,
in such circumstances. I think there is a great deal of
reason from the scripture to conclude, that no sort of men
in the world will be so low in hell as ungodly ministers.
Every thing spoken of in scripture, as that which aggravates
guilt, and heightens divine wrath, meets in them. And what
great disadvantages are unconverted ministers under, to oppose
any irregularities, imprudences, or intemperate zeal, which
they may see in those who are the children of God, when they
are conscious to themselves that they have no zeal at all !
If enthusiasm and vvildness come in like a flood, what poor
weak instruments are such ministers to withstand it ! With
what courage can they open their mouths, when they look
inward, and consider how it is with them !
We who are ministers, not only have need of some true
experience of the saving influence of the Spirit of God upon
our heart, but we need a double portion at such a time as this.
We need to be as full of light as a glass that is held out
in the sun; and, with respect to love and zeal, we need to be
like the angels, who are a flame of fire. The state of the
times extremely requires a fulness of the divine Spirit in
ministers, and we ought to give ourselves no rest till we
have obtained it. And, in order to this, I should think
ministers, above all persons, ought to be much in prayer
and fasting, both in secret and one with another. It seems to
me, that it would become the circumstances of the present day,
if ministers in a neighbourhood would often meet together,
and spend days in fasting and fervent prayer among them-
selves, earnestly seeking extraordinary supplies of divine grace
from heaven. And how desirable that, on their occasional
visits one to another, instead of spending away their time
in sitting and smoking, in diverting, or worldly, unprofitable
conversation — telhng news, and making their remarks on
this and the other trifling subject — they would spend their
time in praying together, singing praises, and religious con-
ference. How much do many of the common people shame
many of us who are in the work of the ministry in these
respects ? Surely we do not behave ourselves so much like
Christian ministers, and the disciples and ambassadors of Christ,
as we ought to do. And, while we condemn zealous persons
for censuring ministers at this day, it ought not to be without
deep reflections upon, and great condemnation of ourselves;
for indeed we do very much to provoke censoriousness,
and lay a great temptation before others to the sin of judging.
262 THOUGHTS ON THE REVIVAL. PART V,
And if we can prove that those who are guilty of it transgress
the scripture rule, our indignation should be chiefly against
ourselves.
Ministers, at this day in a special manner, should act
as fellow-helpers in their great work. It should be seen
that they are animated and engaged, that they exert themselves
with one heart and soul, and witli united strength, to promote
the present glorious revival of religion ; and to that end
should often meet together, and act in concert. And if it
were a common thing in the country, for ministers to join
in public exercises, and second one another in their preach-
ing, I believe it would be of great service. I mean that
ministers, having consulted one another as to their subjects
before they go to the house of God, should there (two or
three of them) in short discourses earnestly enforce each
other's warnings and counsels. Such appearance of united
zeal in ministers would have a great tendency to awaken
attention, and to impress and animate the hearers ; as has
been found by experience in some parts of the country. —
Ministers should carefully avoid weakening one another's
hands : and therefore every thing should be avoided, by which
their interest with the people might be diminished, or their
union with them broken. Therefore, if ministers have not
forfeited their acceptance in that character in the visible
church, by their doctrine or behaviour, their brethren in
the ministry ought studiously to endeavour to heighten the
esteem and affection of their people towards them, that they
may have no temptation to repent their admitting other
ministers to preach in their pulpits.
Two things exceedmg needful in ministers, as they would
do any great matters to advance the kingdom of Christ,
are zeal and resolution. Their influence and power, to bring
to pass great effects, is greater than can well be imagined.
A man of but an ordinary capacity will do more with them,
than one of ten times the parts and learning without them ;
more may be done with them in a few days, or at least
weeks, than can be done without them in many years. Those
who are possessed of these qualities commonly carry the
day, in almost all affairs. Most of the great things that have
been done in the world, the great revolutions that have been
accomplished in the kingdoms and empires of the earth have
been chiefly owing to them. The very appearance of a
thoroughly engaged spirit, together with a fearless courage
and unyielding resolution, in any person that has undertaken
the managing of any affair amongst mankind, goes a great
way towards accomplishing the effect aimed at. It is evi-
dent that the appearance of these in Alexander did three times
as much towards his conquering the world, as all the blows
Sect, h- What should be done to advance it. 2^0
that he struck. And how much were the great thino-s
that OHver Cromwell did, owing to these ? And the great
things that Mr. Whitfield has done, every where, as he has run
through the British dominions, (so far as they are owing to
means,) are very much owing to the appearance of these
things which he is eminently possessed of. When the people
see these in a person to a great degree, it awes them, and has
a commanding influence upon their minds. It seems to them
that they must yield ; they naturally fall before them, without
standing to contest or dispute the matter ; they are conquered
as it were by surprise. But while we are cold and heartless,
and only go on in a dull manner, in an old formal round,
we shall never do any great matters. Our attempts, with the
appearance of such coldness and irresolution, will not so much
as make persons think of yielding. They will hardly be
sufficient to put it into their minds ; and if it be put into
their minds, the appearance of such indifference and cowardice
does as it were call for and provoke opposition. — Our misery
is want of zeal and courage ; for not only through want
of them does all fail that we seem to attempt, but it prevents
our attempting any thing very remarkable for the kingdom of
Christ. Hence oftentimes, when any thing very considerable
is proposed to be done for the advancement of religion or the
public good, many difficulties are in the way, and a great
many objections are started, and it may be it is put off from
one to another ; but nobody does any thing. And after this
manner good designs or proposals have often failed, and have
sunk as soon as proposed. Whereas, if we had but Mr. Whit-
field's zeal and courage, what could not we do, with such
a blessing as we might expect ?
Zeal and courage will do much in persons of but an
ordinary capacity ; but especially would they do great
things, if joined with great abilities. If some great men
who have appeared in our nation, had been as eminent in
divinity as they were in philosophy, and had engaged in
the Christian cause with as much zeal and fervour as some
others have done, and with a proportionable blessing of heaven,
they would have conquered all Christendom, and turned the
world upside down. We have many ministers in the land
that do not want abilities, they are persons of bright parts
and learning ; they should consider how much is expected
and will be required of them by their Lord and Master,
how much they might do for Christ, and what great honour
and glorious a reward they might receive, if they had in
their hearts an heavenly warmth, and divine heat propor-
tionable to their light.
With respect to candidates for the ministry, I will not
264 THOUGHTS ON THE REVIVAL. PART V.
undertake particularly to determine what kind of exami-
nation or trial they should pass under, in order to their admis-
sion to that sacred work. But I think this is evident from the
scripture, that another sort of trial with regard to their virtue
and piety is requisite, than is required in order to persons
being admitted into the visible church. The apostle directs,
" that hands be laid suddenly on no man ;" but that they should
"first be tried," before they are admitted to the work of the mi-
nistry ; but it is evident that persons were suddenly admitted
by baptism into the visible church, on profession of their faith
in Christ, without such caution or strictness in their probation.
And it seems to me, those would act very unadvisedly, that
should enter on that great and sacred work, before they had
comfortable satisfaction concerning themselves, that they have
had a saving work of God on their souls.
And though it may be thought that I go out of my proper
sphere, to intermeddle in the affairs of the colleges ; yet I will
take the liberty of an Englishman that speaks his mind freely
concerning public affairs, and the liberty of a minister of
Christ, (who doubtless may speak his mind as freely about
things that concern the kingdom of his Lord and Master,) to
give my opinion, in some things, with respect to those socie-
ties ; the original and main design of which is to train up
persons, and fit them for the work of the ministry. And I
would say in general, that it appears to me care should be
taken, some way or other, that those societies should be so
regulated, that they should, in fact, be nurseries of piety.
Otherwise they are fundamentally ruined and undone as to
their main design and most essential end. They ought to be
so constituted, that vice and idleness should have no living
there. They arc intolerable in societies, whose main design
is to train up youth in Christian knowledge and eminent
piety, to fit them to be pastors of the flock of the blessed
Jesus. I have heretofore had some acquaintance with the
affairs of a college, and experience of what belonged to its
tuition and government; and I cannot but think that it is
practicable enough, so to constitute such societies, that there
should be no residing there, without being virtuous, serious,
and diligent. It seems to me a reproach to the land, that ever
it should be so with our colleges, that, instead of being places
of the greatest advantages for true piety, one cannot send a
child thither without great danger of his being infected as to
his morals. It is perfectly intolerable ; and any thing should
be done, rather than it should be so. If we pretend to have
any colleges at all, under any notion of training up youth for
the ministry, there should be some way found out, that should
certainly prevent its being thus. To have societies for bringing
Sect. ii. What should be done to advance it. 26 J
persons up to be ambassadors of Jesus Christ, and to lead souls
to heaven, and to have them places of so much infection,
is the greatest nonsense and absurdity imaginable.
And as thorough and effectual care should be taken
that vice and idleness be not tolerated in these societies, so
certainly their design requires that extraordinary means
should be used in them for training up the students in
vital religion, and experimental and practical godliness ; so
that they should be holy societies, the very place should
be as it were sacred. They should be, in the midst of the
land, fountains of piety and holiness. There is a great deal
of pains taken to teach the scholars human learning ; there
ought to be as much and more care thoroughly to educate
them in religion, and lead them to true and eminent holi-
ness. If the main design of these nurseries is to bring up
persons to teach Christ, then it is of the greatest importance
that there should be care and pains taken to bring those who
are there educated, to the knowledge of Christ. It has been
common in our public prayers, to call these societies the
Schools of the Prophets ; and, if they are schools to train up
young men to be prophets^ certainly there ought to be extra-
ordinary care taken to train them up to be Christians. — And I
cannot see why it is not on all accounts fit and convenient for
the governors and instructors of the colleges particularly, singly
and frequently, to converse with the students about the
state of their souls ; as is the practice of the Rev. Dr. Doddridge,
one of the most noted of the present dissenting ministers in
England, who keeps an academy at Northampton, as he himself
informs the Rev. Mr. Wadsworth, of Hartford in Connecticut,
in a letter dated at Northampton, March 6, 1741. The original
of which letter I have seen, and have by me an extract of it,
sent me by Mr. Wadsworth ; which is as follows :
" Through the divine goodness, I have every year the
pleasure to see some plants taken out of my nursery, and set
in neighbouring congregations ; where they generally settle
with an unanimous consent, and that to a very remarkable
degree, in some very large and once divided congregations.
A circumstance in which I own and adore the hand of a wise
and gracious God; and cannot but look upon it as a token for
good. I have at present a greater proportion of pious and
ingenious youth under my care than I ever before had : so that
I hope the church may reasonably expect some considerable
relief from hence, if God spares their lives a few years, and
continue to them those gracious assistances which he has
hitherto mercifully imparted. — I will not, sir, trouble you at
present with a large account of my method of academical edu-
cation : only would observe, that I think it of vast importancn
to instruct them carefully in the scriptures ; and not only
VOL. IV 31
260 THOUGHTS ON THE REVIVAL. PART V.
endeavour to establish them in the great truths of Christianity,
but to labour to promote their practical influence on their
hearts. For which purpose, I frequently converse with each
of them alone, and conclude the conversation with prayer.
This does indeed lake up a great deal of time ; but, I bless
God, it is amply repaid in the pleasure I have in seeing my
labour is not in vain in the Lord."
There are some who are not ministers, nor are concerned
immediately in those things that appertain to their office, or
in the education of persons for it, who are under great advan-
tages to promote such a glorious work as this. Some lay-men,
though it be not their business publicly to exhort and teach,
are in some respects under greater advantage to encourage and
forward this work than ministers ; as particularly great men, or
those who are high in honour and influence. How much
might such do to encourage religion, and open the way for it
to have free course, and bear down opposition, if they were
but inclined ! There is commonly a certain unhappy shyness
in great men with respect to religion, as though they were
ashamed of it, or at least ashamed to do much at it ; whereby
they dishonour and doubtless greatly provoke the King of
kings, and very much wound religion among the common
people. They are careful of their honour, and seem to be
afraid of appearing openly forward and zealous in religion, as
though it were what would debase their character, and expose
them to contempt. — But in this day of bringing up the ark,
they ought to be like David, that great king of Israel, who
7nade himself vile before the ark; and as he was the highest in
honour and dignity among God's people, so he thought it
became him to appear foremost in the zeal and activity mani-
fested on that occasion ; thereby animating and encouraging
the v/hole congregation to praise the Lord, and rejoice before
him with all their might. And though it diminished him in the
eyes of scoffing Michal, yet it did not at all abate the honour
and esteem of the congregation of Israel, but advanced it ; as
appears by 2 Sam. vi. 22.
Rich men have a talent in their hands, in the disposal and
improvement of which they might very much promote such a
work as this, if they were so disposed. They are far beyond
others in advantages to do good, and lay up for themselves
treasures in heaven. What a thousand pities it is that, for
want of a heart, they commonly have no share at all there,
but heaven is peopled mostly with the poor of this world !
One would think that our rich men who call themselves
Christians, might devise some notable things to do with their
money, to'advance the kingdom of their professed Redeemer,
and the prosperity of the souls of men, at this time of such
extraordinary advantage for it. It seems to me, that in this^
kSECt; II. What sliouhl be done to advance il. 267
age most of us have but very narrow, penurious notions oJ
Christianity, as it respects our use and disposal of our temporal
goods. The primitive Christians had not sucli notions ; they
were trained up by the apostles in another way. — God has
greatly distinguished some of the inhabitants of New England
from others, in the abundance he has given them of the good
things of this life. If they could now be persuaded to lay out
some considerable part of that which God has given them for
his honour, and lay it up in heaven, instead of spending it for
their own honour, or laying it up for their posterity, they
would not repent of it afterwards. How liberally did the
iieads of the tribes contribute of their wealth at the setting up
the tabernacle, though it was in a barren wilderness ? These
are the days of erecting the tabernacle of God amongst us.
We have a particular account how the goldsmiths and the
merchants helped to rebuild the wall of Jerusalem, Neh.
iii. 32. The days are coming, and I believe not very far off, when
the sons of Zion "shall come from far, bringing their silver and
their gold with them, unto the name of the Lord their God, and
to the Holy One of Israel;" when the merchants of the earth
shall trade for Christ, more than for themselves, and " their mer-
chandise and hire shall be holiness to the Lord, and shall not
be treasured or laid up for posterity, but shall be for them that
dwell before the Lord, to eat sufficiently, and for durable cloth-
ing ; when the ships of Tarshish shall bring the wealth of the
distant parts of the earth to the place of God's sanctuary, and
to make the place of his feet glorious ; and the abundance of
the sea shall be converted to the use of God's church, and she
shall suck tlie milk of the Gentiles, and suck the breasts of
kings." The days are coming, when the great and rich men
ofthe world " shall bring their honour and glory into the church,"
and sliall, as it were, strip themselves in order to spread their
garments under Christ's feet, as he enters triumphantly into
Jerusalem ; and when those that will not do so shall have no
glory, and their silver and gold shall be cankered, and their
garments moth-eaten. For the saints shall then inherit the earth
and they shall reign on it ; and those that honour God he will
honour, and those that despise him shall be lightly esteemed.-*-
If some of our rich men would give one quarter of their estates
to promote this work, they would act a little as if they were
designed for the kingdom of heaven, and as rich men will act
by and by who shall be partakers of the spiritual wealth and
glories of that kingdom.
Great things might be done for the advancement of the
kingdom of Christ at this day by those who have ability, bv
establishing /iwc?s for the support and propagation of religion;
by supporting some who are eminently qualified with gifts and
grace in preaching the gospel in oertain parts of the country,
•J68 THOUGHTS ON THE IlEVlVAL. PAHTV.
which are more destitute of the means of grace; by searching
out children of promising abilities and their hearts full of love
to Christ, but of poor families, (as doubtless there are such now
in the land,) and hringijig them irp for the ministry ; and by
distributing books, that are remarkably fitted to promote vital
religion, and have a great tendency to advance this work. — Or
if they would only bear the trouble and expense of sending
such books into various parts of the land to be sold, it might be
an occasion that ten times so many of those books should be
bought, as otherwise would be — by establishing and supporting
schools in poor towns and villages ; which might be done on
such a foundation, as not only to bring up children in common
learning, but also might very much tend to their conviction
and conversion, and being trained up in vital piety. Doubt-
less something might be done this way in old towns and more
populous places, that might have a great tendency to the
flourishing of religion in the rising generation.
SECT. III.
Of some particulars that concern all in generah
And here, the first thing I shall mention is fasting and
prayer. It seems to me, that the circumstances of the present
work loudly call upon God's people to abound in this ; whe-
ther they consider their own experience, or the riches of God's
grace. God has lately given them an experience of the worth
of his presence, and of the blessed fruits of the effusions of his
Spirit, to excite them to pray for the continuance, increase, and
greater extent of such blessings ; and they have great encou-
ragement to pray for the out-pouring of his Spirit, and the
carrying on of this work, by the great manifestations he has
lately made of the freeness and riches of his grace. There is
much in what we have seen of the glorious works of God's
power and grace, to put us in mind of the yet greater things of
this nature that he has spoken of in his word ; and to excite
our longings, and our hopes of their approach. Beside, we
should consider the great opposition that Satan makes against
this work, the many difficulties with which it is clogged,
and the distressing circumstances that some parts of God's
church in this land are under at this day, on one account and
another.
So is God's will, through his wonderful grace, that the
prayers of his saints should be one great and principal means
of carrying on the designs of Christ's kingdom in the world.
When God has something very great to accomplish for his
fhurch, it is his will that there should precede it the extraordi-
fSECT. HI. Some Things that, concern all. '.-'OU
nary prayers of his people; as is manifest by Ezek. xxxvi. 37.
'• 1 Avill yet, for this, be inquired of by the house of Israel, to do
it for them :" (see the context.) And it is revealed that, when
God is about to accomplish great things for his church, lie will
begin by remarkably pouring out the spirit of grace and sup-
plication, Zech. xii. 10. If jve are not to expect that the devil
should go out of a particular person, under a bodily possession,
without extraordinary prayer, or prayer and fasting ; how
much less should we expect to have him cast out of the land,
and the world, without it ?
I am sensible that somewhat considerable has been done
in duties of this nature in some places, but I do not think so
much as God in the present dispensations of his providence
calls for. I should think the people of God in this land, at
such a time as this is, would be in the way of their duty while
doing three times as much at fasting and prayer as they do ;
not only, nor principally, for the pouring out of the Spirit on
those places to which they belong ; but that God would
appear for his church, and in mercy to miserable men, carry
on his work in the land, and in the world, and fulfil the things
he has spoken of in his word, that his church has been so
long wishing and hoping and waiting for. " They that make
mention of the Lord," at this day, ought not to "keep silence,'*
and should " give God no rest, till he establish, and till he make
Jerusalem a praise in the earth ;"" agreeable to Isa. Ixii. 6, 7.
Before the first great outpouring of the Spirit of God on the
Christian church, which began at Jerusalem, the disciples gave
themselves to incessant prayer, Acts i. 13, 14. There is a
time spoken of, wherein God will remarkably and wonderfully
appear for the deliverance of his church from all her enemies,
and when he will " avenge his own Elect :" And Christ reveals
that this will be in answer to their incessant prayers, or "crying
day and night," Luke xviii. 7. In Israel, the "day of
atonement," which was their great day of fasting and prayer,
preceded and made way for the glorious and joyful " feast of
tabernacles." When Christ is mystically born into the world,
to rule over all nations, it is represented in the 12th chap, of
Rev. as being in consequence of the church's "crying, and tra-
vailing in birth, and being pained to be delivered." One thing
here intended doubtless is, her crying and agonizing in prayer.
God seems at this very time to be waiting for this from us.
When he is about to bestow some great blessing on his church,
it is often his manner, in the first place, so to order things in
his providence, as to shew his church their great need of it,
and to bring them into distress for want of it, and so put them
upon crying earnestly to him for it. Let us consider God's
present dispensations towards his church in this land : a glo-
rious work of his grace has been begun and carried on ; and
•J7U THOUGHTS OX THE REVIVAL. PART \.
he has of late suffered innumerable difficulties to arise, that in
a great measure clog and hinder it, and bring many of God's
dear children into great distress. And yet he does not wholly
forsake the work of his hand ; there are remarkable tokens of
his presence still to be seen, here and there; as though he was
not forward to forsake us, and (if ^ may so say) as though he
had a mind to carry on his work, but only was waiting for
something that he expected in us, as requisite in order to it.
And we have a great deal of reason to think, that one tiling
at least is, that we should further acknowledge the greatness
and necessity of such a mercy, and our dependence on God
for it, in earnest and importunate prayers to him. And
by the many errors that have been run into, by the wounds
we have thereby given ourselves and the cause that we would
promote, and the mischief and confusion v.e have thereby
made, God has hitherto been remarkably shewing us our
great and universal dependence on him, and exceeding need of
help and grace ; which should engage our cries to him for it.
There is no way that Christians in a private capacity can
do so much to promote the work of God, and advance the
kingdom of Christ, as by prayer. By this even women,
children and servants, may have a public influence. Let
persons in other respects be never so weak, and never so mean,
and under never so poor advantages to do much for Christ and
the souls of men; yet, if they have much of the spirit of grace
and supplication, in this way, they may have power with him
who is infinite in power, and has the government of the whole
world. A poor man in his cottage may have a blessed
influence all over the world. God is, if I may so say, at the
command of the prayer of faith; and in this respect is, as it
were, under the power of his people ; " as princes, they have
power with God, and prevail." Though they may be private
persons, their prayers are put up in the nameof aMediatorwho
is a public person, being the head of the whole church, and the
Lord of the universe. If they have a great sense of the import-
ance of eternal things, and a concern for the precious souls of
men, they need not regret it that they are not preachers; they
may go in their earnestness and agonies of soul, and pour out
their souls before one who is able to do all things. Before hiui
they may speak as freely as ministers ; they have a great high
priest, through whom they may come boldly at all times, and
may vent themselves before a prayer-hearing Father without
restraint.
If the people of God at this day, instead of spending
time in fruitless disputing, in talking about opposers, judging
them, and animadverting upon the unreasonableness of their
talk and behaviour, and its inconsistence with true experience,
would be more silent in this wav. and open their mouths
Sect. hi. Some Things thai coaccni all. 271
much more before God, and spend more time in fasting
and prayer, they would be more in the v/ay of a blessing.
And if some Christians who have been complaining of their
ministers, and struggling in vain to deliver themselves from
the difficulties complained of under their ministry, had said
and acted less before men, and had applied themselves with
all their might to cry to God for their ministers, had as
it were risen and stormed heaven with their humble, fervent,
and incessant prayers for them, they would have been much
more in the way of success.
God in his providence appearing in the present state
of things, does especially call on his people in New England
to be very much in praying to him for (he pouring out
of the Spirit upon ministers in the land. For though it is
not for us to determine concerning particular ministers, how
much they have of the Spirit of God ; yet in the general it is
apparent that there is at this day need of very great degrees of
the presence of God with the ministry in New-England,
much greater degrees of it than have hitherto been granted ;
they need it for themselves, and the church of God stands
in extreme need of it.
On days of fasting and prayer, wherein the whole congre-
gation is concerned, if the day, besides what is spent in
our families, was not wholly spent in the meeting-house,
but part of it in particular praying companies or societies,
it would have a tendency to animate and engage devotion,
more than if the whole day were spent in public, where
the people are no way active themselves in the worship,
any otherwise than as they join with the minister. The
inhabitants of many of our towns are now divided into
particular praying societies ; most of the people, young and
old, have voluntarily associated themselves in distinct com-
panies, for mutual assistance in social worship, in private
houses. What I intend therefore is, that days of prayer
should be spent partly in these distinct praying companies.
Such a method as this, has been several times proved, viz. in
the forenoon, after the duties of the family and closet, as
early as it might be, all the people of the congregation have
gathered in their particular religious societies ; companies of
men by themselves, and companies of women by themselves;
young men by themselves, and young women by themselves ;
and companies of children in all parts of the town by them-
selves, as many as were capable of social religious exercises ;
the boys by themselves, and the girls by themselves : and
about the middle of the day, at an appointed hour, all
have met together in the house of God, to offer up public
prayers, and to hear a sermon suitable to the occasion ; and
then, they have retired from the house of God again into their
^72 THOUGHTS ON THE REVIVAL. PART V,.
private societies, and spent the remaining part of the day
in praying together there, excepting so much as was requisite
for the duties of the family and closet in their own houses. —
And it has been found to be of great benefit, to assist and
engage the minds of the people in the duties of the day.
I have often thought it would be very desirable, and
very likely to be followed with a great blessing, if there could
be some contrivance for an agreement of all God's people
in America, who are well-affected to this work, to keep a
day of fasting and prayer ; wherein we should all unite ou
the same day, in humbling ourselves before God for our
past long-continued lukewarmness and unprofitableness ; not
omitting humiliation for the errors that so many of God's
people — though zealously affected towards this work — through
their infirmity, and remaining blindness and corruption, have
tun into: and together with thanksgivings to God for so
glorious and wonderful a display of his power and grace
in the late outpourings of his Spirit, to address the Father of
mercies, with prayers and supplications, and earnest cries,
that he would guide and direct his own people, and that
he would continue and still carry on this work, and more
abundantly and extensively pour out his Spirit, and par-
ticularly upon ministers ; and that he would bow the heavens
and come down, and erect his glorious kingdom through the
earth. — Some perhaps may think that its being all on the
same day, is a circumstance of no great consequence; but I
cannot be of that mind. Such a circumstance makes the
union and agreement of God's people in his worship the more
visible, and puts the greater honour upon God, and would
have a great tendency to assist and enliven the devotions
of Christians. It seems to me, it would mightily encourage
and animate God's saints in humbly and earnestly seeking
to God for such blessings which concern them all ; and that
it would be much for the rejoicing of all, to think, that
at the same time such multitudes of God's dear children,
far and near, were sending up their cries to the same common
Father, for the same mercies. Christ speaks of agreement in
asking, as to what contributes to the prevalence of the prayers
of his people. Matt, xviii. 19. " Again I say unto you, that
if any two of you shall agree on earth, as touching any thing
that they shall ask, it shall be done for them of my Father
which is in heaven.'' If the agreement, or united purpose
and appointment, of but two of God's children, would con-
tribute much to the prevalence of their prayers ; how much
more the agreement of so many thousands? Christ delights
greatly in the union of his people, as appears by his prayer in
the 17th of John : and especially is the appearance of their
union in worship lovely and attractive unto him.
SsECT. III. Some Things tliat concern all. 273
I doubt not but such a thing as I have now mentioned is
practicable without a great deal of trouble. Some considerable
number of ministers might meet together, and draw up the
proposal, wherein a certain day should be fixed at a sufficient
distance, endeavouring therein to avoid any other public day
that might interfere with the design in any of the provinces,
and the business of the day should be particularly mentioned.
These proposals should be published, and sent abroad into all
parts, with a desire, that as many ministers as are disposed to
fall in with them, would propose the matter to their con-
gregations, and, having taken their consent, would subscribe
their names, together with the places of which they are
ministers, and send back the proposals thus subscribed to the
printer. The hands of many ministers might be to one
paper. The printer having received the papers, thus sub=
scribed, from all the provinces, might print the proposals
again, with all the names ; thus they might be sent abroad
again with the names, that God's people might know who
are united with them in the affair. One of the ministers
of Boston might be desired to have the oversight of printing
and dispersing the proposals. In such a way, perhaps, might
be fulfilled, in some measure, such a general mourning
and supplication of God's people as is spoken of, Zech. xii.
at the latter end, with which the church's glorious day is
to be introduced. — And such a day might be something
like the " day of atonement " in Israel, before the joyful " feast
of tabernacles."
One thing more I would mention concerning fasting and
prayer, wherein I think there has been a neglect in ministers ;
and that is. That although they recommend and much insist
on the duty of secret prayer, in their preaching; so little
is said about secret fasting. It is a duty recommended by
our Saviour to his followers, just in like manner as secret
prayer is ; as may be seen by comparing Matt. vi. 5, 6. with
ver. 16 — 18. Though I do not suppose that secret fasting is
to be practised in a stated" manner, and steady course, like
secret prayer ; yet it seems to me a duty that all professing
Christians should practise, and frequently practise. There
are many occasions, of both a spiritual and temporal nature,
that properly require it; and there are many particular
mercies we desire for ourselves or friends, that it v^ould be
proper in this manner to seek of God.
Another thing I would also mention, wherein it appears to
me that there has been an omission, with respect to the ex-
ternal worship of God. There has been of late a great
increase of preaching the word, of social prayer, and of
singing praises. These external duties of religion are attended
much more frequently than they used to be; yet I cannot
voL= IV. 35
274 THtJbGHTS «N THE REVlVAjL.. PART ^
understand that there is any increase of the administration
of the Lord's Supper, or that God's people do any more
frequently commemorate the dying love of their Redeemer, in
this sacred memorial of it, than they used to do. I do not see
why an increase of love to Christ should not dispose Chris-
tians as much to increase in this as in those other duties:
or why it is not as proper that Christ's disciples should
abound in this duty, in this joyful season, which is spiritually
supper-time, a feast-day with God's saints, wherein Christ
is so abundantly manifesting his dying love to souls, and is
dealing forth so liberally of the precious fruits of his death.
It seems plain by the scripture, that the primitive Christians
were wont to celebrate this memorial of the sufferings of
their dear Redeemer every Lord's day ; and so I believe
it will be again in the church of Christ, in days that are
approaching. And whether we attend this holy and sweet
ordinance so often now, or no ; yet I cannot but think it would
become us, at such a time as this, to attend it much oftener than
is commonly done in the land.
But another thing I would mention, which it is of much
meater importance that we should attend to, and that is the
duty incumbent upon God's people at this day, to take
heed, that while they abound in external duties of devotion,
such as praying, hearing, singing, and attending religious
meetings, there be a proportionable care to abound in moral
duties, such as acts of righteousness, truth, meekness, for-
giveness, and love towards our neighbour ; which are of much
greater importance in the sight of God than all the externals of
his worship. Our Saviour was particularly careful that men
should be well aware of this. Matt. ix. 13. " But go ye, and
learn what that meaneth, I will have mercy, and not sacri-
fice." And chap. xii. 7. " But if ye had known what this
meaneth, I will have mercy, and not sacrifice, ye would not have
condemned the guiltless."
The internal acts and principles of the worship of God, or
the worship of the heart, in love and fear, trust in God, and
resignation to him, &c. are the most essential and important of
all duties of religion whatsoever ; for therein consists the
essence of all religion. But of this inward religion there are
two sorts of external manifestations or expressions. To one
sort belong outward acts of worship, such as meeting in reli-
gious assemblies, attending sacraments and other outward in-
stitutions, honouring God with gestures, such as bowing, or
kneeling before him, or with words, in speaking honourably of
him in prayer, praise, or religious conference. To the other
sort belong expressions of our love to God, by obeying
his moral commands, seli^denial, righteousness, meekness, and
Christian love> in our behaviouY among men. The latter are
iiECT. III. Some Things that concern all. :575
of vastly the greatest importance in tlie Christian life ; God
makes little account of the former, in comparison of them ;
they are abundantly more insisted on, by the prophets of
the Old Testament, and Christ and his apostles in the New.
When these two kinds of duties are spoken of together, the
latter are evermore greatly preferred ; as in Isa. i. 12 — 18. and
Amos V. 21, &,c. and Mic. vi. 7, 8. and Isa. Iviii. 5, 6, 7. and
Zech. vii. ten first verses, and Jer. ii. seven first verses, and
Matt. xv. 3, &c. Often, when the limes were very corrupt in
Israel, the people abounded in the former kind of duties, but
were at such times always notoriously deficient in the latter ;
as the prophets complain, Isa. Iviii. four first verses, Jer. vi. 13.
compared with ver. 20. Hypocrites and self-righteous persons
do much more commonly abound in the former kind of duties
than the latter; as Christ remarks of the Pharisees, Matt,
xxiii. 14, 25 — 34. When the scripture directs us to "shew our
faith by our works," it is principally the latter sort are in-
tended ; as appears by Jam. ii. from the eighth verse to the
end, and 1 John, ii. 3, 7 — 11, And we are to be judged, at the
last day, especially by these latter sort of works; as is evident
by the account we have of the day of judgment, in the 25th of
Matt. External acts of worship, in words and gestures, and
outward forms, are of little use, but as signs of something else,
or as they are a profession of inward worship. They are not
so properly shewing our religion by our deeds ; for they are
only showing our religion by words, or an outward profession.
But he that shews religion in the other sort of duties, shews it
in something more than a profession of words, he shews it in
deeds. And though deeds may be hypocritical, as well as
words ; yet in themselves they are of greater importance, for
they are much more profitable to ourselves and our neighbour.
We cannot express our love to God by doing any thing that is
profitable to him ; God would therefore have us do it in those
things that are profitable to our neighbours, whom he has con-
stituted his receivers. Our goodness extends not to God, but
to our fellow-christians. The latter sort of duties put greater
honour upon God, because there is greater self-denial in
them. The external acts of worship, consisting in bodily
gestures, words and sounds, are the cheapest part of religion,
and least contrary to our lusts. The difficulty of thorough,
external religion, does not lie in them. Let wicked men
enjoy their covetousness, their pride, their malice, envy and
revenge, their sensuality and voluptuousness, in their behaviour
amongst men, and they will be willing to compound the
matter with God, aod submit to what forms of worship you
please, and as many as you please. This was manifest in the
Jews in the days of the prophets, the Pharisees in Christ's
time, and tlie Papists and Mahometans at this day.
476 THOUGHTS «N THE REVIVAL. i AKT V,
At a time when there is an apparent approach of any
glorious revival of God's church, he especially calls his pro-
fessing people to the practice of moral duties, Isa. Ivi. 1. "Thus
saith the Lord, Keep ye judgment, and do justice : for my salva-
tion is near to come, and my righteousness to be revealed." So
when John preached that the " kingdom of heaven was at hand,"
and cried to the people, " Prepare ye the way of the Lord,
make his paths straight," (Luke iii. 4.) the people asked him,
" What they should do ?" He answers, " He that hath two coats,
let him impart to him that hath none ; and he that hath meat,
let him do likewise." " The publicans said, What shall we do ?"
He answers, " Exact no more than that which is appointed
vou." " And the soldiers asked him. What shall we do ?" He
replies, " Do violence to no man ; neither accuse any falsely :
and be content with your wages," ver. 10 — 14.
God's people, at such a time as this, ought especially to
abound in deeds of charity, or alms-giving. We generally,
in these days, seem to fall far below the true spirit and practice
of Christianity with regard to this duty, and seem to have but
little notion of it, so far as I can understand the New Tes-
tament.— At a time when God is so liberal of spiritual things,
we ought not to be strait-handed towards him, and sparing of
our temporal things. So for as I can judge by the scripture,
there is no external duty whatsoever, by which persons will
be so much in the way, not only of receiving temporal benefits,
but also spiritual blessing, the influences of God's Holy Spirit
in the heart, in divine discoveries, and spiritual consolations.
I think it would be unreasonable to understand those promises,
made to this duty, in the 5Sth chap, of Isaiah, in a sense
exclusive of spiritual discoveries and comforts ; Isa. Iviii. 7, &c.
— " Is it not to deal thy bread to the hungry, and that thou bring
the poor that are cast out to thy house ? when thou seest the
naked, that thou cover him, and that thou hide not thyself from
thine own flesh ^ Then shall thy light break forth as the morn-
ing, and thy health shall spring forth speedily ; and thy righte-
ousness shall go before thee ; the glory of the Lord shall be
thy reward. Then shalt thou call, and the Lord shall answer;
thou shalt cry, and he shall say, Here I am ; if thou take away
from the midst of thee the yoke, the putting forth of the finger,
and speaking vanity : And if thou draw out thy soul to the
hungry, and satisfy the afflicted soul ; then shall thy light rise
in obscurity, and thy darkness be as the noon-day. And the
Lord shall guide thee continually, and satisfy thy soul in
drought, and make fat thy bones : and thou shalt be like a wa-
tered garden, and like a spring of water, whose waters fail not."
So that giving to the poor is the way to receive spiritual bles-
sings, is manifest by Psalm cxii. 4, &c. " Unto the upright
there ariseth light in the darkness : he is gracious, and full of
SsECT. in. ^ome Things that concern all, *277
compassion, and righteous. A good man shevveth favour, and
lendeth ; he will guide his affairs with discretion. Surely he
shall not be moved for ever ; the righteous shall be in everlast-
ing remembrance. He shall not be afraid of evil tidings ; his
heart is fixed, trusting in the Lord. His heart is established, he
shall not be afraid, until he see his desire upon his enemies. He
hath dispersed, he hath given to the poor ; his horn shall be ex-
alted with honour." That this is one likely means to obtain
assurance, is evident by 1 John iii. 18, 19. " My little children
let us not love in word, neither in tongue, but in deed, and in
truth. And hereby we know that we are of the truth, and shall
assure our hearts before him."
We have a remarkable instance in Abraham, of God
rewarding deeds of charity with sweet discoveries of himself.
He had been remarkably charitable to his brother Lot, and
the people redeemed out of captivity with him, by exposing
his life to rescue them. He had re-taken not only the per-
sons, but all the spoil that had been taken by Chedorlaomer
and the confederate kings. The king of Sodom offered him,
that, if he would give him the persons, he might take the
goods to himself; but Abraham refused to take any thing,
even so much as a thread or shoe-latchet, but returned all. —
He might have greatly enriched himself if he had taken the
spoil to himself, for it was the spoil of five wealthy kings and
their kingdoms, yet he did not covet it. The king and people
of Sodom were now become objects of charity, having been
stript of all by their enemies ; therefore Abraham generously
bestowed all upon them, as we have an account in Gen. xiv.
and four last verses. He was soon rewarded for it, by a blessed
discovery that God made of himself to him ; as in the ne.xt
words : " After these things the word of the Lord came unto
Abraham in a vision, saying. Fear not, Abraham : I am thy
shield, and thy exceeding great reward." " I am thy shield,
to defend thee in battle, as I have now done : and though
thou hast charitably refused to take any reward for exposing
thy life to rescue this people, yet fear not, thou shalt not be
a loser, thou shalt have a reward ; I am thy exceeding great
reward."
When Christ was upon earth, he was poor, and an object
of charity ; and, during the time of his public ministry he
was supported by the charity of some of his followers, and
particularly certain women, of whom we read, Luke viii. 2, 3.
And these women were rewarded, by being peculiarly fa-
voured with gracious manifestations which Christ made of
himself to them. He discovered himself first to them after
his resurrection, before the twelve disciples : they first saw a
vision of glorious angels, who spake comfortably to them ;
and then Christ himself appeared to them, and spake peace to
'278 THOUUllTS ON THE REVIVAL. I'ART V,
them, saying, " All hail, be not afraid ; and they were admitted
to come and hold him by the feet, and worship him," Matt, xxviii.
And though we cannot be charitable in this way to Christ, who
in his exalted state is infinitely above the need of our charity ;
yet we may be charitable to him even now, as well as they
then. For though Christ is not here, yet he has left others in
his room, to be his receivers; and they are the poor. Christ
is yet poor in his members ; and he that gives to them, lends
to the Lord : and Christ tells us, that he shall look on what is
done to them, as done to him.
Rebekah, in her marriage with Isaac, was undoubtedly
a remarkable type of the church, in her espousals to the Lord
Jesus ; she obtained her husband in doing deeds of charity ;
agreeable to the prayer of Abraham's servant, who desired
that this might be the thing to distinguish the virgin who was
to be Isaac's wife. So Cornelius was brought to the know'-
ledge of Christ in this way. " He was a devout man, and one
that feared God, with all his house; which gave much alms to
the people, and prayed to God alway. And an angel appeared
to him, and said to him. Thy prayers and thine alms are come
up for a memorial before God ; and now send men to Joppa,
and call for one Simon, whose surname is Peter," &;c. Acts x.
at the beginning. And we have an account in the following
parts of the chapter, how God, by Peter's preaching, revealed
Christ to Cornelius and his family, and of the Holy Ghost
descending upon them, and filling their hearts with joy and
their mouths with praises.
Some may possibly object. That for persons to do deeds
of charity, in hope of obtaining spiritual blessings and com-
forts in this way, would seem to shew a self-righteous spirit,
as though they would offer something to God to purchase
these favours. But, if this be a good objection, it may be
made against every duty whatsoever. All external duties of
the first table will be excluded by it, as well as those of the
second. First-table duties have as direct a tendency to raise
self-righteous persons' expectations of receiving something
from God, on account of them, as second-table duties; and
on some accounts more, for those duties are more immediately
offered to God, and therefore persons are more ready to expect
something /rom God for them. But no duty is to be neglected
for fear of making a righteousness of it. And I have always
observed, that those professors who are most partial in their
duty — exact and abundant in external duties of the first table,
and slack as to those of the second — are the most self-
righteous.
If God's people in this land were once brought to abound
in such deeds of love, as much as in praying, hearing, sing-
ing, and religious meetings and conference, it would be a most
8ect". III. Some Thing's that concern all, 279
'G
blessed omen. Nothing would have a greater tendency to
bring the God of love down from heaven to earth : so amiable
would be the sight in the eyes of our loving and exalted
Redeemer, that it would soon as it were fetch him down from
his throne in heaven, to set up his tabernacle with men on the
earth, and dwell with them. I do not remember ever to have
read of any remarkable outpouring- of the Spirit, that conti-
nued any long time, but what was attended with an abounding
in this duty. We know it was so with that great eftusion ot the
Spirit which began at Jerusalem in the apostles^ days. And so
it was in the late remarkable revival of religion in Saxony,
which began by the labours of the famous professor Franck,
and has now been carried on for above thirty years, and has
spread its happy influences into many parts of the world ; it
was begun, and has been carried on, by a wonderful practice in
this duty. And the remarkable blessing that God has given
Mr. Whitfield, and the great success with which he has crown-
ed him, may well be thought to be very much owing to his lay-
ing out himself so abundantly in charitable designs. And it is
foretold, that God's people shall abound in this duty at the time
of the great outpouring of the Spirit that shall be in the latter
days, Isa. xxxii. 5, 8, "The vile person shall no more be called
liberal, nor the churl said to be bountiful — But the liberal de-
viseth liberal things, and by liberal things shall he stand."
To promote a reformation, with respect to all sorts of
duties among a professing people, one proper means, anu that
which is recommended by frequent scripture-examples, is
their solemn, pubhc renewing of their covenant with God.
— And doubtless it would greatly tend to promote this work
in the land, if the congregations of God's people could gene-
rally be brought to this. Suppose a draught of a covenant be
made by their ministers, wherein there should be an express
mention of those particular duties that the people of the re-
spective congregations have been observed to be most prone to
neglect, those particular sins into which they have heretofore
especially fallen, or of which it may be apprehended they are
especially in danger, whereby they may prevent or resist the
motions of God's Spirit. Suppose the matter be fully pro-
posed and explained to the people, and, after sufficient oppor-
tunity for consideration, they be led, all that are capable of un-
derstanding, particularly to subscribe the covenant. Sup-
pose also all appear together on a day of prayer and fasting,
publicly to own it before God in his house, as their vow to the
Lord ; hereby Qongregations of Christians would do what
would be beautiful in itself, what would put honour upon God,
and be very profitable to themselves. Such a thing was
attended with a very wonderful blessing in Scotland, and foj-
280 THOUGHTS ON THE REVIVAL. FAHT V.
lowed with a great increase of the blessed tokens of the pre»
sence of God, and remarkable outpourings of his Spirit ; as
the author of the Fulfilling- of the Scripture informs, p. 186,
5th edition. — A people must be taken when they are in a good
mood, when considerable religious impressions prevail among
them ; otherwise innumerable will be their objections and
cavils against it.
One thing more I would mention, which, if God should
still carry on this work, would tend much to promote it ; and
that is, That a history should be published once a month, or
once a fortnight, of its progress, by one of the ministers of
Boston, who are near the press, and are most conveniently
situated to receive accounts from all parts. It has been found
by experience, that the tidings of remarkable effects of the
power and grace of God in any place, tend greatly to awaken
and engage the minds of persons in other places. It is a great
pity, therefore, but that some means should be used for the
most speedy, most extensive, and certain information of such
things; that the country be not left to the slow, partial, and
doubtful information, and false representations of common
report.
Thus I have (I hope by the help of God) finished what
I proposed. I have taken the more pains in it, because it
appears to me that now God is giving us the most happy season
to attempt an universal reformation that ever was given in New
England. And it is a thousand pities, that we should fail of that
which would be so glorious, for want of being sensible of our
opportunity of being aware of those things that tend to hinder it.
of taking improper courses to obtain it, or of not being sensible
in what way God expects we should seek it. If it should please
God to bless any means for convincing the country of his hand
in this work, for bringing them fully and freely to acknowledge
his glorious power and grace in it ; and for bringing them to
engage with one heart and soul, and by due methods, to
endeavour to promote it, it would be a dispensation of divine
providence that would have a most glorious aspect, happily
signifying the approach of great and glorious things to the
church of God, and justly causing us to hope that Christ
would speedily come to set up his kingdom of light, holiness,
peace and joy on earth, as is foretold in his word. Ame?i ;
even so come, liOrd Jesus '
AN
HU3IBLE INaUIRY
RULES OF THE WORD OF GOD,
CONCERNING
THE QUALIFICATIONS
REaCISITE TO A
COMPLETE STANDING AND FULL COMMUNION
VISIBLE CHRISTIAJ^ CHURCH.
Behold now I have opened my mouth : — My words shall be of the uprightness
of my heart, Job xxxiii. 2, 3.
VOL. IV. 3$
Confitebatur [Lutherus] dolorem suum, quod ab ipsis reflorescentis
Evangelii Primordiis, quosvis absque Discrimine ad Coenam Do-
minicam admisisset, quodque Disciplinam, Fratrum Discjplinae
similem, apud suos non constiluisset. — Quia objiciebatur, Fra-
tres non habere Ecclesiam apertam ; — Responsum fuit, Sancta
dare non Sanctis prohibuisse Cliristum : — Erroieni [in Papatu]
corrigi non posse aliter quam ut certa Probatione, nee ilia suhi-
tanea, Cordiuni Arcana revelunter, Novitiique diu et caute turn
informentur, turn explorentur.
Ratio Discipl. Fratr. Bohem.
TJllJ
AUTHOR'S PREFACE.
My appearing in this public manner on that side of the question,
which is defended in the following sheets, will probably be surprising
to many ; as it is well known, that Mr. Stoddard, so great and cmi-
nent a divine, and my venerable predecessor in the pastoral office
over the church in Northampton, as well as my own grandfather,
publicly and strenuously appeared in opposition to the doctrine here
maintained.
However, I hope it will be not taken amiss, that I think as I do,
merely because I herein differ from him, though so much my supe-
rior, and one whose name and memory I am under distinguishing obli-
gations, on every account, to treat with great respect and honour.
Especially may I justly expect, that it will not be charged on me as a
crime, that I do not think in every thing just as he did, since none
more than he himself asserted this Scriptural and Protestant maxim,
that we ought to call no man on earth Master, or make the authority
of the greatest and holiest of mere men the ground of our belief of
any doctrine in religion. Certainly we are not obliged to think any
man infallible, who himself utterly disclaims infallibility. Very justly
Mr. Stoddard observes in his Appeal to the Learned, p. 97. '« All
Protestants agree, that there is no infallibility at Rome ; and I know
no body else pretends to any, since the apostles' days." And he in-
sists, in his preface to his sermon on the same subject, — That it argues
no want of a due respect in us to out forefathers, for us to examine
their opinions. Some of his words in that preface contain a good
apology for me, and are worthy to be repeated on tiiis occasion.
They are as follows :
" It may possibly be a fault (says Mr. Stoddaed) to depart from
the ways oi^ our fathers : But it may also be a virtue, and an eminent
act of obedience, to depart from them in some things. Men are
wont to make a great noise, that we are bringing in innovations, and
depart from the old way : But it is beyond me, to find out wherein
the iniquity does lie. We may see cause to alter some practices of
our fathers, without despising /Aem, without priding ourselves in our
wisdom, without apostacy, without abusing the advantages God has
given us, without a spirit of compliance with corrupt men, without
inclinations to superstition, without making disturbance in the church
of God : And there is no reason, that it should be turned as a reproach
upon us Surely it is commendable for us to examine the practices of
284 THE author's preface.
our fathers ; we have no sufficient reason to take practices upon trust
irom them. Let them have as high a character as belongs to them :
yet we may not look upon their principles as oracles. Nathan him-
self missed it in his conjecture about building the house of God. He
that believes principles because they affirm them, makes idols ot
them. And it would be no humility, but baseness of spirit, for us to
judge ourselves incapable to examine the principles that have been
handed down to us. If we be by any menus Jit to open the mysteries
of the gospel, we are capable to judge of these matters: And it
would ill become us, so to indulge ourselves in ease, as to neglect
the examination of received principles. If the practices of our fa-
thers in any particulars were mistaJcen, it '\sfit they should be reject-
ed; if they be not, they will bear examination. If we be forbidden
to examine their practice, that will cut off all hopes o^ reformation.''''
Thus, in these very seasonable and apposite sayings, Mr. Stod-
dard, though dead, yet speaheth : And here (to apply them to my own
case) he tells me, that I am not at all blameable, for not taking his
principles on trust ; that notwithstanding the high character justly be-
longing to^him, 1 ought not to look on his principles as oracles, as
though he could not miss it, as well as Nathaiv himself in his con-
jecture about building the house of God ; nay, surely that I am even
tobe commended, for examining his practice, and judging for myself;
that it icould ill become me, to do otherwise ; that this would be no
manifestation of humility, but rather shew a baseness of spirit ; that
if I be not capable to judge for myself in these matters, I am by no
means fit to open the mysteries of the gospel ; that if I should believe
his principles, because he advanced them, I should be guilty of ma-
king him an idol. — Also he tells his and my flock, with ail others,
that it ill becomes them, so to indulge their ease, as to neglect examin-
ing received principles and practices ; and that it is fit, mistakes in
any particulars be rejected : That if in some things I diffisr in my
judgment from him, it would be very unreasonable on this account
to make a great noise, as though I irere bringing in innovations, and
departing from the old way ; that I 7nay see cause to alter some prac-
tices of my grandfather and predecessor, without despising him, tcith-
out priding myself in my wisdom, icithout apostaoj , without despis-
ing the advantages God has given me, withoitt inclination to super-
stition, and without making disturbance in the church of God ; in
short, that it is beyond him to find out wherein the iniquity of my so
doing lies ; and that there is no reason tchy it should be turned as a
reproach upon me. Thus, 1 think, he sufficiently vindicates my con-
duct in the present case, and warns all with whom I am concerned,
not to be at all displeased with me, or to find the least fault with me,
merely because I examine for myself, have a judgment of my own,
and am for practising in some particulars different from him, how
positive soever he was that his judgment and practice were right.
It is reasonably hoped and expected, that they who have a great re-
gard to his judgment, will impartially regard his judgment, and hearken
to his admonition in these things.
I can seriously declare, that an affectation of makins a shew a? if I
THE AUTHOK's I'RKFAiiE. 285
were something wiser than that excellent {)orsoi), is exceeding distant
from me, and very far from having the least influence in my appearing
to oppose, in this way of the press, an opinion which he so earnestly
maintained and promoted. Sure I am, I have not aflected to varv
from his judgment, nor in the least be governed by a spirit of contra-
diction, neither indulged a cavilling humour, in remarking on any of
his arguments or expressions. — I have formerly been of his opinion-,
which I imbibed from his books, even from my childhood, and have in
my proceedings conformed to his practice ; though never without
some difficulties in my view, which I could not solve. Yet, however,
a distrust of my own understanding, and deference to the authority of
so venerable a man, the seeming strength of some of his arguments,
together with the success he had in his ministry, and his great reputa-
tion and influence, prevailed for a long time to bear down my scruples.
But the difficulties and uneasiness on my mind increasing, as I became
more studied in divinity, and as I improved in experience : this
brought me to closer diligence and care to search the scriptures, and
more impartially to examine and weigh the arguments of my grand-
father, and such other authors as I could get on his side of the ques-
tion. By which means, after long searching, pondering, viewing, and
reviewing, I gained satisfliction, became fully settled in the opinion I
now maintain, as in the discourse here offered to public view ; and
dared to proceed no further in a practice and administration inconsis-
tent therewith : Wliich brought me into peculiar circumstances, lay-
ing me under an inevitable necessity publicly to declare and maintain
the opinion I was thus established in ; as also to do it from the press,
and to do it at this time without delay.
It is far from a pleasing circumstance of this publication, that it
is against what my honoured grandfather strenuously maintained,
both from the pulpit and press. I can truly say, on account of
this and some other considerations, it is what I engage in with the
greatest reluctance that ever I undertook any public service in my
life. But the state of things with me is so ordered, by the sovereign
disposal of the great Governor of the world, that my doing this aj)-
peared to me very necessary and altogether unavoidable. I am con-
scious, not only is the interest of religion concerned in this aifair, but
my own reputation, future usefulness, and my very subsistence, all
seem to depend on my freely opening and defending myself, as to my
principles, and agreeable conduct in my pastoral charge ; and on mv
doing it from the press : In which way alone am I able to state and
justify my opinion, to any purpose before the country, (which is full
of noise, misrepresentations, and many censures concerning this af-
fair,) or even before my own people, as all would be fully sensible, if
they knew the exact state of the case. — I have been brought to this
necessity in divine providence, by such a situation of affliirs and coin-
cidence of circumstances and events, as I choose at present to be si-
lent about ; and which it is not needful, nor perhaps expedient, for
me to publish to the world.
One thing among others that caused me to go about this business
with so much backwardness} was thr fear of a liad iniprovcmfiil.
'2SQ IHE AUTHOll's IREFACK.
some ill-mindecl people might be ready, at this day, to make oi" the
doctrine here defended ; particularly that wild enthusiastical sort of
people, who have of late gone into unjustifiable separations^ even re-
nouncing the ministers and churches of the land in general, under
pretence of setting up a pure church. It is well known, that I have
heretofore publicly remonstrated, both from the pulpit and press,
against very many of the notions and practices of this kind of peo-
ple : and shall be very sorry if what I now offer to the public, should
be any occasion of their encouraging or strengthening themselves in
those notions and practices. To f)revent which, I would now take
occasion to declare, I am still of the same mind concerning them
that 1 have formerly manifested. I have the same opinion concern-
ing the religion and inward experiences chiefly in vogue among them,
as I had when I wrote my Treatise on Religious Affections, and
when I wrote my Obsercations and Reflections on Mr. Brainerd'g
Life. I have no better opinion of their notion of a pure church by
means of a spirit of discei'ning, their censorious outcries against the
standing ministers and churches in general, their lay-ordinations.
their lay -preachings, and public-exhorting s , and administering sacra-
?nents ; their assuming, self-confident, contentious, uncharitable *e/>a-
rating spirit ; their going about the country, as sent by the Lord, to
make proselytes ; with their many other extravagant and wicked
ways. My holding the doctrine that is defended in this discourse, is
no argument of any change of my opinion concerning them ; for when
I wrote those two books before mentioned, I was of the same mind
concerning the qualifications of communicants at the Lord's table
that I am of now.
However, it is not unlikely, that some will still exclaim against
my principles, as being of the same pernicious tendency with those of
the separatists. To such I can only by a solemn protestation aver
the sincerity of my aims, and the great care I have exercised to avoid
whatsoever is erroneous, or might be in any respect mischievous.
But as to my success in these my upright aims and endeavours, I
must leave it to every reader to judge for himself, after he has care-
fully perused, and impartialr considered the following discourse :
which, considering the nature and importance of the subject, I hope
all serious readers will accompany with their earnest prayers to the
Father of Lights, for his gracious direction and influence. And to
Him be glory in the churches by Christ Jesus.
A PREFACE
BY HIS AMERICAN FRIENDS.
Though the doctrine here inaintained by our dear and reverend bro-
ther, was brought over hither by the pious and judicious fathers of
this country from the Puritans in England, and held by them and their
successors in our churches above threescore years without dissention ;
yet some good and learned men have since gone into another way of
thinking in this matter. And as the Word of GOD is our only rule
of judging, and this only can bind the conscience in religion, it must
needs concern every man to search the scriptures, that he may
come to as satisfying a knowledge as may be, whether he has a right
to the Lord's supper, and whether it be his immediate duty to par-
take of it, or admit of others. And for all that we had hitherto read
on this subject, it seemed to us, there wanted further searchings
and discoveries.
And though we have not all had opportunity to read the compo-
sure following ; yet we apprehend the reverend author singularly
qualified to manage this important argument, from his great acquain-
tance with the scriptures, and diligent application to the study of
them, with a special aim to find the mind of Christ and settle his
judgment in this particular ; both to get more light himself, and com-
municate the same to others. And we have this pecuhar motive to
excite attention to what he writes, that he is so far from arguing from
the prejudice or influence of education, that being brought up in the
contrary way of thinking, and more inclined thereto from a special
veneration of his reverend grandfather ; yet on carefully searching
the sacred volumes, he was obliged to yield to those convictions they
produced in him, and change his judgment.
The following Treatise contains the substance of those convic-
tions, or the particular reasons of this alteration. And if those who
are now in his former way of thinking, would with due seriousness,
humility, calmness, diligence, and impartiality, search the Scriptures.
and consider his arguments derived from them, looking up to GOD
through Christ, and subjecting their minds entirely to him. thev
•JSi^ VKKKACF,.
may either see and yield to tlie same convictions, and laid cause to
change their judgments also, or will at least continue their fraternal
attection to the worthy author, and others in the same sentiments
with him.
We heartily pray that the reverend author and Ids flock may for
a long time be happy together ; that their cordial love and tenderness
to each other may continue and operate in mutual and all lawful con-
descensions and forbearances under different sentiments in these
particulars ; that every one may be open to light, and guard against
all prejudice, precipitance, and passion ; that they may be very watch-
ful against the devices of Satan to disunite or disaffect them ; that
they may study the things that make for peace and edification. — And
the GOD of light, love and peace, will continue with them.
THOMAS PRINCE.
JOHN WEBB.
THOMAS FOXCROFT.
M. BYLES.
Boston, August 11, 1746,
ADVERTISEMENT
TO THE
EDINBURGH EDITION
A narrative of the transactions to which the following Treatise
refers, may be read in the account of the author's Life, which was
printed originally at Boston, New-England, in 1765, and lately re-
printed at Glasgow. The works of the Author are now very well
known in this country. The world, it is apprehended, owe no small
obligation to Dr. John Erskine, one of the ministers of this city, who
first introdueed them to their acquaintance.
There are very few persons attentive to the subjects on which
President Edwards has written who will not acknowledge, that he
has cast much light upon them. And nothing will prevent Christians
from considering the present Treatise as one of the most able and
interesting parts of his works, but prejudice and indifference about
the subject of it. His own opinion of it may be seen in his preface.
It will there appear, if persons should even be inattentive to its inter-
nal evidence, that it called forth the complete extent of his abihties,
and was the fruit of dependence on the Father of Lights for instruc-
tion and preservation from error.
The whole of his works are now reprinted in Britain, excepting
only his Defence of this Treatise, against the Objections of Mr. Solo-
mon Williams. Tf the present performance, which is exceedingly
scarce, meets with encouragement, the publisher intends to print it
also.
EDiKBtnGH. May 1.5. n^a
^'OL. IV. -3T
AN
HUMBLE INaUIRV
INTO THE
QUALIFICATIONS FOR FULL COMMUNION IN THE
VISIBLE CHURCH OF CHRIST.
PART I.
THE QUESTION STATED AND EXPLAINED.
The main question I would consider, and for the negative of
which I would offer some arguments in the following discourse,
is this ; Whether, according to the rules of Christ, any ought
to be admitted to the communion and privileges of members of
the visible church of Christ in complete standing, but such as
are in profession, and in the eye of the church'' s Christian
judgment, godly or gracious persons?
When 1 speak of members of the visible church of Christ,
in complete standing, I would be understood of those who are
received as the proper immediate subjects of all the external
privileges Christ has appointed for the ordinary members of his
church. I say ordinary members, in distinction from any pe-
culiar privileges and honours of church-officers and rulers. All
allow, there are some that are in some respect in the church of
God, who are not members in complete standing, in the sense
that has been explained. All that acknowledge infant baptism,
allow infants, who are the proper subjects of baptism, and are
baptized, to be iu some sort members of the Christian church ;
yet none suppose them to be members in such standing as to
be the proper immediate subjects of all ecclesiasiastical ordi-
nances and privileges : But that some further qualifications are
requisite in order to this, to be obtained, cither in a course of na-
ture, or by education, or by divine grace. And some who are
baptized in infancy, even after they come to be adult, may yet
remain for a season short of such a standing as has been spoken
292 liLALlilCA'flON^i FOK COMMUXIWX, tARl I-
of ; being destitute of sufficient knowledge, and perhaps some
other qualifications, through the neglect of parents or their own
negligence, or otherwise ; or because they carelessly neglected
to qualify themselves for ecclesiastical privileges by making
a public profession of the Christian faith, or owning the
Christian covenant, or forbear to offer themselves as candidates
for these privileges ; and yet not be cast out of the church, or
cease to be in any respect its members : This, I suppose, will
also be generally allowed.
One thing mainly intended in the foregoing question is.
Whether any adult persons but such as are in the profession
and in appearance endowed with the Christian grace or piety,
ought to be admitted to the Christian sacraments. Particularly,
whether they ought to be admitted to the hordes supper; and,
if they are such as were not baptized in infancy, ought to be
admitted to baj^tism. Adult persons having those qualifications
that oblige others to receive them as the proper immediate
subjects of the Christian sacraments, is a main thing intended
in the question, by being such as ought to be admitted to the
communion and privileges of members of the visible church, i7i
complete standing. There are many adult persons that by the
allowance of all are in some respects within the church of
God, who are not members in good standing, in this respect.
There are many, for instance, that have not at present the qua-
lifications proper to recommend them to the Lord''s supper :
There are many scandalous persons, who are under suspension.
The late venerable Mr. Stoddard, and many other great divines
suppose, that even excommunicated persons are still members
of the church of God ; and some suppose, the worshippers of
Baal in Israel, even those who were bred up such from their
infancy, remained still members of the church of God. And
very many protestant divines suppose, that the members of the
church of Rome, though they are brought up and live con-
tinually in gross idolatry, and innumerable errors and super-
stitions that tend utterly to make void the gospel of Christ, still
are in the visible church of Christ : Yet, I suppose, no orthodox
divines would hold these to be properly and regularly qualified
for the Lord's supper. It was therefore requisite, in the
question before us, that a distinction should be made between
the members of the visible church in general^ and members in
complete standing.
It was also requisite, that such a distinction should be made
in the question, to avoid lengthening out this discourse exceed-
ingly, with needless questions and debates concerning the state
of baptized infants ; that it is needless as to my present purpose.
Though I have no doubts about the doctrine of infant baptism ;
vet God's manner of dealing with such infants as are resularlv
The Question Explained. 293
dedicated to him in baptism, is a matter liable to great disputes
and many controversies, and would require a large dissertation
by itself to clear it up; which, as it would extend this discourse
beyond all bounds, so it appears not necessary in order to a
clear determination of the present question. The revelation of
God's word is much plainer and more express concerning adult
persons, that act for themselves in religious matters, than con-
cerning infants. The scriptures were written for the sake of
adult persons, or those that are capable of knowing what is
written. It is to such the apostle speaks in the epistles, and
to such only does God speak throughout his word ; and the
scriptures especially speak for the sake of these, and about
those to ichom they speak. And therefore if the word of God
affords us light enough concerning those spoken of in the
question, as 1 have stated it, clearly to determine the matter
with respect to them, we need not wait till we see all doubts
and controversies about baptized infants cleared and settled,
before we pass a judgment with respect to the point in hand.
The denominations, characters, and descriptions, which we find
given in the scripture to visible Christians, and to the visible
church, are principally with an eye to t!ie church of Christ in
its adult state and proper standing. If any one was about to
describe that kind of birds called doves, it would be most
proper to describe grown doves, and not young ones in the egg
or nest, without wings or feathers. So if any one should
describe a palm-tree or olive-tree by their visible form and
appearance, it would be presumed that they described those of
these kind of trees in their natural and proper state ; and not as
just peeping from the ground, or as thunder-struck or blown
down. And therefore I would here give notice, once for all,
and when in the ensuing discourse I use such like phrases as
visible saints, members of the visible chnrch, &c. I, for the most
part, mean persons that are adult and in good standing:
The question is not, whether Christ has made converting
grace or piety ?75<'//" the condition or rule of his people's admit-
ting any to the privileges of members in full communion with
them. There is no one qualification of the mind whatsoever,
that Christ has properly made the term of this ; not so much as
a common belief that Jesus is the Messiah, or a belief of the
being of a God. It is the credible profession and visibility
of these things, that is the church's rule in this case. Christian
piety or godliness may be a qualification requisite to communion
in the Christian sacraments, just in the same manner as a belief
that Jesus is the Messiah, and the scriptures the word of God,
are requisite qualifications ; and in the same manner as some
kind of repentance is the qualification in one that has been sus-
pended for being grossly scandalous, in order to his rominof
'294 QUALIPCATIONS FOR COMMUNION. PART I.
again to the Lord's supper ; and yet godliness itself not to be
properly the rule of the church's proceeding, in like manner as
such a belief and repentance, as I have mentioned, are not their
rule. It is a visihilky to the eye of a Christian judgment, that
is the rule of the church's proceeding ih each of these cases. —
There are two distinctions must be here observed. As,
1. We must distinguish between such qualifications as are-
requisite to give a person a right to ecclesiastical privileges in
foro ecclesicB^ or a right to be admitted by the church to those
privileges; and those qualifications that are a proper and good
foundation for a man's own conduct in coming and offering him-
self as a candidate for immediate admission to these privileges.
There is a dift'erence between these. Thus, for instance, a
profession of the belief of a future state and of revealed religion,
and some other things that are internal and out of sight, and a
visibility of these things to the eye of a christian judgment, is
all relating to these things, that is requisite to give a man a right
m foro ecclesice^ or before the church ; but it is the realj exist-
ence of these things, that is what lays a proper irndgood founda-
tion for his making this profession, and so demanding these pri-
vileges. None will suppose, that he has good and proper ground
for such a conduct, who does not believe another world, nor
believe the Bible to be the word of God. And then,
2. We must distinguish between that which nextly brings
an obligation on a man's conscience to seek admission to a
Christian ordinance, and that which is a good foundation for
the dictate of an enlightened well-informed conscience, and so
is properly a solid foundation of a right in him to act thus.
Certainly this distinction does really take place among mankind
in innuinerable cases. The dictates of men's consciences are
what bring them under ahnost /mmefii'a/e obligation to act: But
it is that which is a good foundation for such a dictate of an
enlightened conscience, that alone is n solid foundation of a right
in him so to act. Believing the doctrine of the Trinity tf^iVA all
the heart, in some sense (let us suppose a moral sense) is one
thing requisite in order to a person's having a solid foundation
of a rigiit in iiim to go and demand baptism in the name of the
Trinity : But his b-st jud<j^inent or dictate of his conscience,
concerning his believing this doctrine with this sincerity, or
with all his heart, may be sufficient to bring an obligation on
his conscience. Again, when a delinquent has been convicted
of scandal, it is repentance in some respect sincere (suppose a
moral sincerity) that is a proper foundation of a right in him to
offer himself for forgiveness and restoration : But it is the dic-
tate of his conscience or his best judgment concerning his sin-
cerity, that is the thing which immediately obliges him to offer
himself. It is repentance itaelf that is tjic ])roper qualification
The Question JExplained. '29b
fundamental of his right, and without which he cannot have a
proper right ; for though he may be deceived, and think he has
real repentance when he has not, yet he has not properly a right
to be deceived ; and perhaps deceit in such cases is always
owing to something blameable, or the influence of some corrupt
principle : But yet his best judgment brings him under obliga-
tion. In the same manner, and no otherwise, 1 suppose that
Christian grace itself is a qualification requisite in order to a
proper solid ground of a right in a person to come to the
Christian sacraments. But of this I may say something more
when I come to answer objections.
When I speak, in the question, of being godly or gracious
in the eye of a Christian judgment ; by C/iristiajt judgment 1 in-
tend something further than a kind of mere negative charity,
implying that we forbear to censure and condemn a man, be-
cause we do not know but that he may be godly, and therefore
forbear to proceed on the foot of such a censure or judgment
in our treatment of him : as we would kindly entertain a stranger,
not knowing but in so doing we entertain an angel or precious
saint of God. But I mean a positive judgment, founded on
some positive appearance, or visibly, some outward mi^nifesta-
tions that ordinarily render the thing probable. There is a
difference between suspending our judgment, or forbearing to
condemn, or having some hope that possibly the thing may be
so, and so hoping the best ; and a positive judgment in favour
of a person. For having some hope, only implies that a man
is not in utter despair of a thing, though his prevailing opinion
may be otherwise, or he may suspend his opinion. Though we
cannot know a man believes that Jesus is the Messiah, yet we
expect some positive manifestation or visibility of it, to be a
ground of our charitable judgment : So I suppose the case is
here.
When I speak of Christian judgment, I mean a judgment
wherein men do properly exercise reason, and h.ve their reason
under the due influence of love and other Christian principles ;
which do not blind reason, but regulate its exercises ; being not
contrary to reason, though they be very contrary to censorious-
ness or unreasonable niceness and rigidness.
I say in the eye of the Church's Christian judgment, be-
cause it is properly a visibility to the eye of the public charity
and not of a private judgment, that gives a person a right to
be received as a visible saint by the public. If any are known
to be persons of an honest character, and appear to be of good
understanding in the doctrines of Christianity, and particularly
those doctrines that teach the grand condition of salvation, and
the nature of true saving religion, and publicly and seriously
profess the great and main things wherein the essence of true
*296 tiLAi,IFICAT10.\» FOH CUMMUJNION. i'AKT I.
religion or godliness consists, and their conversation is agree-
able ; this justly recommends them to the good opinion of thf^
public, whatever suspicions and fears any particular person,
either the minister, or some other, may entertain, from what he
in particular has observed, perhaps from the manner of his
expressing himself in giving an account of his experiences, or
an obscurity in the order and method of his experiences, &c.
The minister, in receiving him to the communion of the church,
is to act as a public officer, and in behalf of the public society,
and not merely for himself, and therefore is to be governed,
in acting, by a proper visibility of godliness in the eye of the
public.
It is not my design, in holding the negative of the fore-
going question, to affirm, that all who are regularly admitted
as members of the visible church in complete standing, ought
to be believed to be godly or gracious persons, when taken
collectively, or considered in the gross, by the judgment of any
person or society. This may not be, and yet each person taken
singly may visibly be a gracious person to the eye of the judg-
ment of Christians in general. These two are not the same
thing, but vastly diverse ; and the latter may be, and yet not
the former. If we should know so much of a thousand persons
one after another, and from what we observed in them should
have a prevailing opinion concerning each one of them, singly
taken, that they were indeed pious, and think the judgment
we passed, when we consider each judgment apart, to be right ;
it will not follow, when we consider the whole company col-
lectively, that we shall have so high an opinion of our own
judgment, as to think it probable, there was not one erroneous
judgment in the whole thousand. We all have innumerable
judgments about one thing or other, concerning religious,
moral, secular, and philosophical aft'airs, concerning past,
present, and future matters, reports, facts, persons, things, &c.
And concerning all the many thousand dictates of judgment
that we have, we think them every one right, taken singly ; for
if there was any one that we thought wrong, it would not be our
judgment ; and yet there.is no man, unless he is stupidly foolish,
who, when he considers all in the gross, will say he thinks that
his every opinion he is of, concerning all persons and thing?
whatsoever, important and trifling, is right, without the least
error. But the more clearly to illustrate this matter, as it re-
lates to visibility, or probable appearances of holiness in pro-
fessors : Supposing it had been found by experience concerning
precious stones, that such and such external marks were pro-
hahle signs of a diamond ; and supposing, by putting together
a great number of experiments, the probability is as ten to one.
»Hat. take one time with another, o)ie hi ten of the stones which
Tkc Question Kxplained. ^97
iiave these marks (and no visible signs to the contrary) proves
to be not a true diamond. Then it will follow, that when I find
a particular stone with these marks, and nothing to the con-
trary, there is a probability oiten to one, concerning that stone,
that it is a diamond ; and so concerning each stone that I find
with these marks : But if we take ten of these together, it is as
probable as not, that some one of the ten is spurious ; because,
if it were not as likely as not, that one to ten is false, or if taking-
owe ten with another, there were not one in ten that was false,
then the probability of those that have these marks, being true
diamonds, would be more than te7i to one, contrary to the sup"
position; because that is what we mean by a probability of ?e«
to one, that they are not false, viz. that take one ten with ano-
ther, there will be one false stone among them, and no more.
Hence if we take an hundred such stones together, the proba-
bility will be just ten to one, that there is one false among them;
and as likely as not that there are te7i false ones in the whole
hundred. And the probability of the individuals must be much
greater than ten to one, even a probability of more than a hun-
dred to one, in order to its making it probable that every one is
true. It is an easy mathematical demonstration. Hence the
negative of the foregoing question by no means implies a pre-
tence of any scheme, that shall be effectual to keep all hypo-
crites out of the church, and for the establishing in that sense
a pure church.
When it is said, those who are admitted, k.c. ought to be
by profession godly or gracious persons ; it is not meant, they
should merely profess or say that they are converted or are gra-
cious persons, that they hiow so, or think so ; but that they
profess the great things wherein Christian piety consists, viz. a
supreme respect to God, faith in Christ, &c. Indeed it is ne-
cessary, as men would keep a good conscience, that they should
think that these things are in them, which they profess to be in
them ; otherwise they are guilty of the horrid wickedness of
wilfully making a lying profession. Hence it is supposed to be
necessary, in order to men's regularly and with a good con-
science coming into communion with the church of Christ in
the Christian sacraments, that they themselves should suppose
the essential things, belonging to Christian piety, to be in them.
It does not belong to the present question, to consider and
determine what the nature of Christian piety is, or wherein it
consists : This question may be properly determined, and the
determination demonstrated, without entering into any contro-
versies about the nature of conversion, &:c. Nor does an as-
serting the negative of the question determine any thing how
particular the profession of godliness ought to be, but only that
the more essential thines, v/hich belonir to it. oueht to be prd-
'.'OL. IV. " 3K
296 QUALIFICATIONS FOR COMMUNION, >'ART li.
fessed. Nor is it determined, but that the pubHc professions
made on occasion of persons' admission to the Lord's supper,
in some of our churches, who yet go upon that principle, that
persons need not esteem themselves truly gracious in order to a
coming conscientiously and properly to the Lord's supper ; I
say, it is not determined but that some of these professions are
sufficient, if those that made them were taught to use the words,
and others to understand them, in no other than their proper
meaning, and principle and custom had not established a mean-
ing very diverse from it, or perhaps an use of the words without
any distinct and clear determinate meaning.
PART IL
SEASONS FOR THE NEGATIVE OF THE FOREGOING QUESTION.
Having thus explained what I mean, when I say. That none
ought to he admitted to the communion and privileges of members
of the visible church of Christ in complete standings hut such as
are in profession and. in the etje of the churches Christian judg-
ment godly or gracious persons ; I now proceed to observe some
things which may tend to evince the truth of this position.
SECT. L
None ought to he admitted as members of the visible church of
Christ hut visible and professing Saints.
I BEGIN with observing, I think it is both evident by the
word of God, and also granted on all hands, that none ought
to be admitted as members of the visible church of Christ but
visible and professing saints, or visible and professing Christians.
— We find the word saint, when applied to men, used two ways
in the New Testament. The word in some places is so used as
to mean those that are real saints, who are converted, and are
truly gracious persons ; as 1 Cor. vi. 2. " Do ye not know that
the saints shall judge the world ?" Eph. i. 18. " The riches of
the glory of his inheritance in the saints." Chap. iii. 17, 18.
" That Christ may dwell in your hearts by faith, that ye being
SsECT. I. Church Members should be visible ISaints, l29y
rooted and grounded in love, may be able to comprehend with
all saints, what is the breadth," &c. 2 Thess. i. 10. " When he
shall come to be glorified in liis saints, and admired in all them
that believe." So Rev. v. 8. Chap viii. 4. and xi. 18. and xiii.
10, and xiv. l!2. and xix. 8. In other places the word is used so
as to have respect not only to real saints, but to such as were
saints in visibility, appeaiance, and profession ; and so were
outwardly, as to what concerns their acceptance among men
and their outward treatment and privileges, of the company of
saints. So the word is used in very many places, which it is
needless to mention, as every one acknowledges it.
In like manner we find the word Christian used two ways :
The word is used to express the same thing as " a righteous man
that shall be saved," 1 Pet. iv. 16 — 18. Elsewhere it is soused
as to take in all that were Christians by profession and outward
appearance ; Acts xi. '26. So there is a twofold use of the word
disciples in the New Testament. There were disciples in name,
profession, and appearance; and there were those whom Christ
calls discijth's indeed^ John viii. 30, 31. — The word is aX*]du?,
truly. The expression plainly supposes this distinction of true
or real disciples, and those who were the same in pretence and
appearance. See also Luke xiv. 25 — 27. and John xv. 8. The
same distinction is signified, in the New Testament, by those
that Zu'e, being alive from the dead, and risen with Christ,
2 Cor. iv. 11. Rom. vi. 11. and elsewhere: and those who have
a name to live, having only a pretence and appearance of life.
And a distinction of the visible church of Christ into these
two, is plainly signified of the growth of the good ground, and
that in the stony and thorny ground, which had the same ap-
pearance and show with the other, till it came to wither away ;
and also by the two sorts of virgins, (Matt, xxv.) who both had
a show, profession, and visibility of the same thing. By these
things and many others which might be observed, it appears,
that the distinction of real and visible or professing saints is
scriptural, and that the visible church was made up of these
two, and that none are according to Scripture admitted into the
visible church of Christ, but those who are visible and professing
saints or Christians. And it is the more needless to insist longer
upon it, because it is not a thing in controversy ; so far as my
small reading will inform me, it is owned by all Protestants. To
be sure, the most eminent divine in New England who has ap-
peared to maintain the Lord's supper to be properly a converting
ordinance, was very full in it. In his Appeal to the Learned,in
the title-page, and through the treatise, he supposes that all who
come to the Lord's supper, must be visible saints, and some-
times speak of them as professing saints, page 85, 86 : And
supposes that it is requisite in order to their being admitted to
300 QUALlFICATlOX.s FOR COMiMUMOX. I'ARi 11.
the communion of the Lord's table, that they make a personal
public profession of their faith and repentance to the just satis-
faction of the church, page 93, 94. In these things the whole
of the position that 1 would prove is in effect granted. If it be
allowed (as it is allowed on all sides) that none ought to be ad-
mitted to the communion of the Christian visible church, but
visible and professing saints or Christians ; il" these words are
used in any propriety of speech, or in any agreement with
Scripture representations, the whole of that which I have laid
down is either implied or will certainly follow.
As 7'eul saints are the same with real converts, or really
gracious persons, so visible saints are the same with visible
converts, or those that are visibly converted and gracious per-
sons. Visibilitij is the same with manifestation or appearance
to our view and apprehension. And therefore to be visibly a
gracious person, is the same thing as to be a truly gracious per-
son to our view, apprehension, or esteem. The distinction of
real and visible does not only take place with regard to saint-
ship or holiness, but w'ith regard to innumerable other things*.
There is visible and real truth, visible and real honesty, visible
and real money, visible and real gold, visible and real diamonds,
&c. &ic. Visible and real are words that stand related one to
another, as the words real and scemhig, or true and apparent.
Some seem to speak of visibility with regard to saintship or ho-
liness, as though it had no reference to the reality^ or as though
it were a distinct reality by itself; as though by visible saints
were not meant those who to appearance are real saints or dis-
ciples indeed, but properly a distinct sort of saints, which is an
absurdity. There is a distinction between real money and visi-
ble money, because all that is esteemed money and passes for
money is not real money, but some is false and counterfeit. ]iy
visible money, is not meant that which is taken and passes for
a different sort from true money, but that which is esteemed and
taken as real money, or which has that appearance that recom-
mends it to men's judgment and acceptance as true money ;
though men may be deceived, and some of it may finally prove
not to be so.
There are not properly two sorts of saints spoken of in
Scripture. Though the word saints may be said indeed to be
used two ways in Scripture, or used so as to reach two sorts of
persons ; yet the word has not properly two significations in the
New Testament, any more than the word gold has two significa-
tions among us : the word gold among us is so used as to ex-
tend to several sorts of substances ; it is true, it extends to true
gold, and also to that which only appears to be gold, and is
reputed such, and by that appearance or visibility some things
that are not real obtain the name of ffold : but this is not pr6.-
Sect. i. Church Members should be visible Saints. 301
perly through a diversity in the signification of the word, but by
a diversity of the application of it, i uough the imperfection of
our discerning. It does not follow thai there are properly two
sorts of saints, because some who -it not real saints, do by the
show and appearance they make obtain the name of saints, and
are reputed such, and whom by the rules of Scripture (which
are accommodated to our imper'ect state) we are directed to re-
ceive and treat as saints ; any more than it follows that there are
two sorts of honest men, because some who are not truly honest
men, yet bemg so seemingly or visibly, do obtain the name of
honest men, and ought to be treated by us as such. So there
are not properly two distinct churches of Christ, one the real,
and another the visible ; though they that are visibly or seemingly
of the one only church of Christ, are many more than they who
are really of his church ; and so the visible or seeming church
is of larger extent than the real.
Visibility is a relative thing, and has relation to an eye that
views or beholds. Visibility is the same as appearance or exhi-
bition to the eye ; and to be a visible saint is the same as to ap-
pear to be a real saint in the eye that beholds ; not the eye of
God, but the eye of man. Real saints or converts are those
that are so in the eye of God ; visible saints or converts are those
who are so in the eye of man ; not his bodily eye, for thus no
man is a saint any more in the eye of a man than he is in the eye
of a beast ; but the eye of his mind, which is his judgment or
esteem. There is no more visibility of holiness in the brightest
professor to the eye of our bodies, without the exercise of the
reason and judgment of our minds, than may be in a machine.
But nothing short of an apparent probability, or a probable ex-
hibition, can amrmnt to a visibility to the eye of man's reason or
judgment. The eye which God has given to man is the eye of
reason ; and the eye of a Christian is reason sanctified, regu-
lated, and enlightened, by a principle of Christian love. But
it implies a contradiction to say, that that is visible to the eye
of reason, which does not appear probable to reason. And if
there be a man that is in this sense a visible saint, he is in the
eye of a rational judgment a real saint. To say a man is visibly
a saint, but not visibly a real saint, but only visibly a visible
saint, is a very absurd way ot speaking ; it is as much as to say,
he is to appearance an appearing saint ; which is in eflect to say
nothing, and to use words without signification. The thing
which must be visible and probable, in order to visible saintship,
must be saintship itself, or real grace and true holiness ; not vi-
sibility of saintship, not unregenerate morality, not mere moral
sincerity. To pretend, or in any respect to exhibit, moral sin-
cerity, makes nothing visible beyond what is pretended to or
exhibited. For a man to have that visiblv, which if he had it
302 HUALIFICATIONS FOR COMMUNION. i-ART. It.
-really, and have nothing more, would not make him a real saint.
is not to be visibly a saint.
Mr. Stoddard, in his Appeal to the Learned, seems to ex-
press the very same notion of" visibility, and that visibility of
saintship which is requisite to persons coming to the Lord's sup-
per, that I have here expressed. In page 10, he makes a dis-
tinction between being visibly circumcised in heart, and being
really so ; evidently meaning by the latter saving conversion ;
and he allows the former, viz. a visibility of heart-circumcision,
to be necessary to a coming to the Lord's supper. So that ac-
cording to him, it is not a visibility of moral sincerity only, but
a visibility of circumcision of heart, or saving conversion, that
is a necessary requisite to a person's coming to the Lord's table.
And in what manner this must be visible, he signifies elsewhere,
when he allows, that it must be so to a judgment of charity ;
a judgment of rational charity. This he expressly allows over
and over ; as in page 2, 3, 2S, 33, 73, and 95 : And having
reason to look upon them as such, page iJ^. And towards the
close of his book, he declares himself steadfastly of the mind,
that it is requisite those be not admitted to the Lord's supper,
who do not make a personal and public jjrofession of their faith
and repentance, to the just satisfaction of the church, page 93,
94. But how he reconciled these passages with the rest of his
Treatise, I would modestly say, 1 must confess myself at a loss.
And particularly, I cannot see how they consist with what this
venerable and ever-honoured author says, page 16, in these
words : " Indeed by the rule that God has given for admis-
sions, if it be carefully attended, more unconverted persons
will be admitted than converted." I would humbly inquire,
how those visible qualifications can be the ground of a rational
judgment, that a person is circumcised in heart, which never-
theless at the same tune, we are sensible are so far from being
any probable signs of it, that they are more frequently without
it, than with it. The appearance of that thing surely cannot
imply an appearing probability of another thmg, which at the
same time we are sensible is most frequently, and so most pro-
bably, without that other thing.
Indeed I can easily see, how that may seem visible, and
appear probable to God's people by reason of the imperfect and
dark state they are in, and so may oblige their charity, which
yet is not real, and which would not appear at all probable to
angels, who stand in a clearer light. And the diflferent degrees
of light, in which God's church stands, in different ages, may
make a difference in this respect. The church under the New
Testament being favoured by God with a vastly greater light
in divine things, than the church under the Old Testament,
that might make some difference, as to the kind of profession
SECT. I. Church Members should he visible Saints. 303
of religion that is requisite, under these different dispensations,
in order to a visibihty of holiness ; also a proper visibility may
fail in the greater number in some extraordinary case, and in
exempt circumstances. But how those signs can be a ground
of a rational judgment that a thing is, which, at that very time,
and under that degree of light we then have, we are sensible do
oftener fail than not, and this ordinarily, I own myself much at
a loss. Surely nothing but appearing reason is the ground of a
rational judgment. And indeed it is impossible, in the nature
of things, to form a judgment, which at that very time we
think to be not only without, but ngmnst probabilittj.
If it be said, that although persons do not profess that
wherein sanctifying grace consists, yet seeing they profess to be-
lieve the doctrines of the gospel, which God is wont to make
use of in order to sanctification, and are called the doctrine
which is according to godliness ; and since we see nothing in
their lives to make us determine, that they have not had a pro-
per effect on their hearts, we are obliged in charity to hope, that
they are real saints, or gracious persons, and to treat them ac-
cordingly, and so to receive them into the Christian church, and
to its special ordinances :
I answer, this objection does in effect suppose and grant
the very thing mainly in dispute. For it supposes, that a gra*
cious character is the thing that ought to be aimed at in admit-
ting persons into the communion of the church ; and so that it
is needful to have this charity for persons, or such a favourable
notion of them, in order to our receiving them as properly qua-
lified members of the society, and properly qualified subjects of
the special privileges to which they are admitted. Whereas,
the doctrine taught is, that sanctifying grace is not a necessary
qualification, and that there is no need that the person himself,
or any other, should imagine he is a person so qualified. The
ase'gned reason is, because it is no qualification requisite in it-
self; the ordinance of the Lord's supper is as proper for them
that are not so qualified, as for those that are ; it being accord-
ing to the design of the institution a converting ordinance, and
so an ordinance as much intended for the good of the uncon-
verted, as of the converted ; even as it is with the preaching of
the gospel. Now if the case be so, why is there any talk about
a charitable hoping they are converted, and so admitting them?
What need of any charitable hope of such a qualification, in
order to admitting them to an ordinance that is as proper for
those who are without this qualification, as for those that have
it ? We need not have any charitable hope of any such qua-
lification in order to admit a person to hear the word preached.
What need have we to aim at any thing beyond the proper
qualifications ? And what need of any charitable opinion or
304 QUALIFICATIONS FOR COMMUNION. PART It.
hope of any thing furtlier ? Some sort of behef, that Jesus is
the Messiah, is a qualification properly requisite to a coming to
the Lord's supper ; and therefore it is necessary that we should
have a charitable hope, that those have such a belief whom we
admit ; though it be not necessary that we should know it, it
being what none can know of another. But as to grace or
Christian piety, it clearly follows, on the principles which I op-
pose, that no kind of visibility or appearance, whether direct or
indirect, whether to a greater or less degree, no charity or hope
of it, have any thing at all to do in the atfuir of admission to the
Lord's supper ; for, according to them, it is properly a con-
verting ordinance. What has any visibility or hope of a per-
son being already in health to do in admitting him into an hos-
pital for the use of those means that are appointed for the heal-
ing of the sick, and bringing them to health ? And therefore
it is neediess here to dispute about the nature of visibility ; and
all arguing concerning a profession of Christian doctrines, and
an orderly life, being a sufficient ground of public charity, and
an obligation on the church to treat them as saints, are wholly
impertinent and nothing to the purpose. For on the principles
which I oppose, there is no need of any ground for treating
them as saints, in order to admitting them to the Lord's supper,
the very design of which is to make them saints, any more than
there is need of some ground of treating a sick man as being a
man in health, in order to admitting him into an hospital. Per-
sons, by the doctrine that I oppose, are not taught to offer them-
selves as candidates for church communion under any such no-
tion, or with any such pretence, as their being gracious persons ;
and therefore surely when those that teach them, receive them
to the ordinance, they do not receive them under any such no-
tion, nor has any appearance, hope, or thought of it, any thing
to do in the case.
The apostle speaks of the members of the Christian church,
as those that made a profession of godliness. 2 Cor. ix. 13. "They
glorified G«.d for your professed subjection to the gospel of
Christ." 1 Tim. ii. 9, 10. " In like manner also that women
adorn themselves in modest apparel — not with costly array ; but
which becometh women })rofessing godliness, with good works."
The apostle is speaking of the women that were members of
that great church of Ephesus, which Timothy for the present
had the care of; and he speaks of them as supposing that
they all professed godliness. By the allowance of all, /'ro/l?i.•s^o?^
is one thing belonging to the visibility of Cnristianity or holiness,
in the members of the visible church. Visible holiness is an
appearance or exhibition of holiness, by those things which are
external, and so fall under our notice and observation. And
these are two. viz. profession, and outward behaviour, agreeable
Sect. r. Church Mptnhprs alnvild he niftible Saintt!. 305
to that profession. That profession which belongs to visible
saintship, must be a profession of godlmess, or real saintship ;
for a profession makes nothing visible, beyond what is professed.
What IS it, to be a saint by profession, but to bo by profession
a true saint ? For to be by profession a false saint, is to be by
profession no saint ; and only to profess that, which if never
so true, is nothing peculiar to a saint, is not to be a professing
samt.
In order to man's being properly a professing Christian^
he must profess the religion of Jesus Christ : And he surely
does not profess the religion that was taught by Jesus Christ, if
he leaves out of his profession the most essential things that
belong to that religion. That which is most essential in that
religion itself, the profession of that is essential in a profession
of that religion ; for (as I have observed elsewhere) that which
is most essential in a thing, in order to its being truly denominat-
ed that thing, the same is essentially necessary to be expressed
or signified in any exhibition or declaration of that thing, in order
to its being truly denominated a declaration or exhibition of
that thing. If we take a more inconsiderable part of Christ's re-
ligion, and leave out the main and most essential, surely what
we have, cannot be properly called the religion of Jesus Christ :
So if we profess only a less important part, and are silent about
the most important and essential part, it cannot be properly
said that we profess the religion of Jesus Christ. And therefore
we cannot in any propriety be said to profess Christ's religion,
unless we profess those things wherein consist piety of heart,
which is vastly the most important and essential part of that
religion, and is in eftect all ; being that without which all the rest
that belongs to it, is nothing, and wholly in vain. But they who
are admitted to the Lord's supper, proceeding on the principles
of those who hold it to be a converting ordinance, do in no
respect profess Christian piety, neither in whole nor in part,
neither explicitly nor implicitly, directly nor indirectly; and
therefore are not professing Christians, or saints by profession.
I mean, though they may be godly persons, yet as they come to
the ordinance w'lthoutprofessing godliness, they cannot properly
be called professing saints.
Here it may be said, that although no explicit and formal
profession of those things which belong to true piety, be required
of them ; yet there are many things they do, that are a virtual
and implicit profession of these things : Such as their owning
the Christian covenant, their owning God the Father, Son, and
Holy Ghost, to be their God ; and by their visibly joining in the
public prayers and singing God's praises, there is a shew and
implicit profession of supreme respect to God and love to him ;
by joining in the public confessions, they make a shew of
vor. IV. 30
30t> tiUAMt.'I(;ATIO\S V(Mi r:.-|MMI5Niri\. PART li'.
repentance ; by keeping sabbaths and hearing the word, they
make a shew of a spirit of obedience ; by oftering to come to
sacraments, they make a shew of love to Christ and a depen-
dence on his sacrifice.
To this I answer ; it is a great mistake, if any one imagines,
that all these external performances are of the nature of a pro-
fession, of any thing that belongs to saving grace^ as they are
commonly used and understood. None of them are so, ac-
cording to the doctrines that are taught and embraced, and the
customs that are established in such churches as proceed on the
footing of the principles forementioned. For what is professing,
but exhibiting, uttering, or declaring, either by intelligible
words, or by other established signs that are equivalent? But
in sucli churches, neither their publicly saying, that they avouch
God the Father, Son, and Holy Ghost, to be their God, and that
thetj give themselves vp to him, and promise to obey all his com-
mands, nor their coming to the Lord's supper, or to any other
ordinances, are taken for expressions or signs, of any thing be-
longing to the essence of Christian piety. But on the contrary,
the public doctrine, principle, and custom in such churches,
establishes a diverse use of these words and signs. People are
taught, that they may use them all, and not so much as make
any pretence to the least degree oi sanctifying grace j and this
is the established custom. So they are used, and so they are
understood. And therefore whatever some of these words and
signs may in themselves most properly and naturally import,
they entirely cease to be significations of any such thing
among people accustomed to understand and use them other-
wise; and so cease to be of the nature of a profession of Chris-
tian piety. There can be no such thing among such a people,
as either an explicit or implicit profession of godliness by any
thing which (by their established doctrine and custom) an
unregenerate man may and ought to say and perform, knowing
himself to be so. For let the words and actions otherwise
signify what they will, yet people have in effect agreed among
themselves, that persons who use them need not intend them
so, and that others need not understand them so. And hence
they cease to be of the nature of any pretension to grace. And
surely it is an absurdity to say, that men openly and solemnly
profess grace, and yet do not so much as pretend to it. If a
certain people should agree, and it should be an established
principle among them, that men might and ought to use such
and such words to their neighbours, which according to their
proper signification were a profession of entire love and devoted
frendship towards the man they speak to, and yet not think
that he has any love in his heart to him, yea, and know at the
same time that he had a reigning enmity against him ; and it
S ECT. 1. Church Members should be visible Saints. 307
was known that this was the estabhshed principle of thepeople,
would not these words, whatever their proper signification was,
entirely cease to be any profession or testimony of friendship to
his neighbour? To be sure, there could be no visibility of it to
the eye of reason.
Thus it is evident, that those who are admitted into the
church on the principles that I oppose, are noi prof essitig saints,
nor visible saints ; because that thing which alone is truly saint-
ship, is not what they profess, or pretend, or have any visibility
of, to the eye of a Christian judgment. Or if they in fact be
visible and professing saints, yet, they are not admitted as such;
no profession of true saintship, nor any manner of visibility of
it, has any thing to do in the affair.
There is one way to evade these things, which has been
taken by some. They plead, although it be true, that the
scripture represents the members of the visible church of
Christ as professors of godliness ; and they are abundantly
called by the name of saints in scripture, undoubtedly because
they were saints by profession, and in visibility, and the ac-
ceptance of others, yet this is not with any reference to saving
holiness, but to quite another sort of saintship, viz. moral
sincerity; and that this is real saintship, discipleship, and
godliness, which is professed, and visible in them, and with
regard to vi^hich, as having an appearance of it to the eye of
reason, they have the name of saints, disciples, &c. in scrip-
ture.— It must be noted, that in this objection the visibility is
supposed to be of real saintship, discipleship, and godliness,
but only another sort o{ real godliness, than that which belongs
to those who shall finally be owned by Christ as his people, at
the day of judgment.
To which I answer, this is a mere evasion ; the only one.
that ever I saw or heard of; and I think the only one possible.
For it is certain, they are not professors of sanctifying grace, or
true saintship : The principle proceeded on being, that they
need make no pretence to that ; nor has any visibility of saving
holiness any thing to do in the affair. If then they have any
holiness at all, it must be of another sort. And if this evasion
fails, all fails, and the whole matter in debate must be given up.
Therefore I desire that this matter may be impartially considered
and examined to the very bottom ; and that it may be thoroughly
inquired, whether this distinction of these two sorts of real
Christianity, godliness, and holiness, is a distinction of which
Christ in his word is the author; or whether it be an human
invention of something which the New Testament knows nothing
of, devised to serve and maintain an hypothesis. And here I
desire that the following things may be observed :
1. Accordingjto this hypothesis, the wonh saints, disciples.
308 liUALIFICATIO-VS FOR COMMUNIOX. VART? II.
and Christians, are used four ways in the Ne^v Testament, as
applied to four sorts of persons. (1.) To those that in truth and
reality are the heirs of eternal life, and that shall judge the world,
or have indeed that saintship which is saving. (2.) To those who
profess this, and pretend to and make a fair shew of a supreme
regard to Christ, and to renounce the world for his sake, but
have not real ground for these pretences and appearances-
(3.) To those who, although they have not saving grace, yet
have that other sort of real godliness, or saintship, viz. moral
sincerity in religion ; and so are properly a sort of real saints,
true Christians, sincerely godly persons, and disciples indeed,
though they have no saving grace. And (4.) to those who make
a profession and have a visibility of this latter sort of sincere
Christianity, and are nominally such kind of saints, but are not
so indeed. — So that here are two sorts ofreal Christians, and
two sorts of visible Christians ; two sorts of invisible and real
churches of Christ, and two sorts of visible churches. Now
will any one that is well acquainted with the New Testament
say, there is in that the least appearance or shadow of such a
four-fold use of the words, saints, disciples, &ic. ? It is manifest
by what was observed before, that these words are there used
but two ways; and that those of mankind to whom these names
are applied, are there distinguished into but two sorts, viz.
Those who have really a saving interest in Christ, spiritual
conformity and union to him, and those who have a name for it,
as having a profession and appearance of it. And this is further
evident by various representations, which we there find of the
visible church; as in the company of virgins that went forth to
meet the bridegroom, we find a distinction of them into but two
sorts, viz. The wise that had both lamps and oil; and those
who had lamps indeed like the wise virgins, (therein having an
external shew of the same thing,) but really had no oil; signifying
that they had the same profession and outward shew of religion,
and entertained the same hopes with the wise virgins. So when
the visible church is represented by the husbandman's floor, we
find a distinction but of two sorts, viz. the wheat and the chaff.
And, when the church is compared to the husbandman's field,
we find a distinction but of two sorts, the wheat and the tares,
which (naturalists observe) appear exactly like the wheat, till it
comes to bring forth its fruit ; representing that those who are
only visible Christians, have an appearance of the nature of
M;Ae«^ which shall be gathered into Christ's barn, that is, of the
nature of saving grace.
2. It is evident, that those who had the name of disciples
in the times of the New Testament, bore that name with refer-
ence to a visibility of the same relation to Christ, which they
had who should be finalh/ ow/ted as his. This is manifest, .Tohp
SecV. I. Church Members should he visible Saints. 309
viii. 30, 31. " As he spake these words, many believed on him.
Then said Jesus to those Jews which beheved on him. If ve
continue in my word, then are ye my disciples indeed.''' (Com-
pare Luke xiv. 25, '26, 27. and John xv. 8.) The phrase, disci-
ples indeed, is relative ; and has reference to a visibiliti/, pre-
tence, or ncane, only, to which it is set in opposition ; which
makes it evident, that those who then bore the name of disciples,
had a visibility and pretence of discipleship indeed. For true
discipleship is not properly set in opposition to any thing else
but a pretence to the same thing, that is not true. The phrase,
gold indeed,is in opposition to something that has the appearance
of that same 7netal, and not to an appearance of 6/-rtS5. If there
were another sort of real discipleship in those days, besides
saving discipleship, persons might be ChrkVsdiscijyles indeed, or
tridy (as the word in the original is) without continuing in his
word, and without selling all that they had, and without hating
father and mother and their own lives, for his sake. By this it
appears, that those who bore the name of disciples in those
times were distinguished into but two sorts, disciples in name or
visibility, and disciples indeed ,• and that the visibility and pro-
fession of the former was of the discipleship of the latter.
3. The same thing is evident by 1 John ii. 19. " They
went out from us, because they were not of us : If they had
been of us, they would no doubt have continued with us."
The words naturally suggest and imply, that those professing
Christians, who at last proved false, did, before they went out,
seem to belong to the society of the true saints, or those endued
with persevermg grace and holiness. They seemed to be of
their number, and so were accepted in the judgment of charity.
4. The name that visible Christians had in the days of the
New Testament, was of saving Christianity, and not of moral
sincerity ; for they had a name to live, though many of them
were dead. Rev. iii. 1. Now it is very plain what that is in re-
ligion which is called by the name of life, all over the New
Testament, viz. saving grace ; and I do not know that any
thing else, of a religious nature, is ever so called.
5. The visibility of saintship in the apostles' days, was not
of moral sincerity, but gracious sincerity, or saving saintship.
For they are spoken of as being visibly of the number of those
saints who shall judge the world, and judge angels, 1 Cor.vi. 1.
2, 3. " Dare any of you, having a matter against another, go to
law before the unjust, and not before the saints ? Do ye not
know, that the saints shall judge the world ? And if the world
shall be judged by you, are ye unworthy to judge the smallest
matters ? Know ye not that we shall judge angels .^" These
things manifestly imply, that if the Christian Corinthians were
what they supposed they were, what they professed to be. and
310 tiUALIFICATIONS FOR COMMUNION. PART II.
what they were accepted to be, they were some of those saints
who at the day of judgment should judge angels and men.
6. That the visibility was not only of moral sincerity but
saving grace, is manifest, because the apostle speaks of visible
Christians as visible " members of Christ's body, of his flesh,
and of his bones, and one spirit with him, and temj)les of the
Holy Ghost," Eph. v. 30. and i Cor. vi. IG, 19. And the apos-
tle Peter speaks of visible Christi.ms as those who were visibly
such righteous persons as should be saved ; and that are distin-
guisiied from the ungodly^ and them ivho obey not the gospel,
who shall perish. 1 Pet. iv. 16, 17, 18. " Yet if any man suf-
fer as a Christian, let him not be ashamed, but let him glorify
God on this behalf. For the time is come that judgment must
begin at the house of God ; and if it first begin at us," {us
Christians, comprehending himself, and those to whom he wrote,
and all of that sort,) " what shall the end of them be that obey
not the gospel of God ? And if the righteous scarcely be saved,
where shall the ungodly and sinners appear ?"
7. That the visibility was not merely of moral sincerity, but
of that sort of saintship which the saints in Aeat'ew. have, is ma-
nifest by this, that they are often spoken of as visibly belonging
to heaven, and as of the society of the saints in heaven. So the
apostle in his Epistle to the Ephesians speaks of them as visi-
bly of the same household or family of God, a part of which is
in heaven. Chap. ii. 19. " Now therefore ye are no more
strangers and foreigners, but fellow-citizens with the saints, and
of the household of God." Together with the next chapter,
verse 15. " Of whom the whole family in heaven and earth is
named." Where the context and continuation of discourse
demonstrates, that he is still speaking of the same family or
household he had spoken of in the latter part of the preceding
chapter. So all visible Christians are spoken of as visibly the
children of the church which is in heaven. Gal. iv. 26. " Jeru-
salem which is above, is free, which is the mother of us all." The
same apostle speaks of visible Christians as being visibly come
to the heavenly city, and having joined the glorious company of
angels there, and as visibly belonging to the " general assem-
bly and church of the first-born, that are written in heaven, and
to the spirits of just men made perfect," Heb. xii. 22, 23. And
elsewhere they are spoken of as being visibly of the number of
those who have their " names written in the book of life," Rev.
iii. .5. and xxii. 19. They who truly have their names written
in the book of life, are God's true saints, that have saving grace :
as is evident by Rev, xiii. 8. " And all that dwell on the earth
shall worship him, whose names are not ivritten in the book of
life of the Lamb slain from the foundation of the world." And
chapter xx. 12. " And another book was opened, which was
Sect. i. Church IVfp.mhprs should he tnsibls Saints. 311
the book of life." Verse 15. " And whosoever was not found
written in the book of hfe, was cast into the lake of fire." We
are told in the conclusion of this chapter, how they were dis-
posed of whose names were not written in the book of life ; and
then the prophet proceeds, in the next chapter, to tell us, how
they were disposed of whose names were found there written,
viz. that they were admitted into the New Jerusalem. Verse
27. " And there shall m no wise enter into it any thing that
defileth, neither whatsoever worketh abomination, or maketh a
lie ; but they which are written in the Lamb's book of life."
And yet in the next chapter it is implied, that some who were
not truly gracious persons, and some that should finally perish,
were visibly of the number of those that had both a. part in the
New Jerusalem, and also their names written in the hook of life.
Verse 19. " And if any man shall take away from the words of
the book of this prophecy, God shall take away his part out of
the hook of life, and out of the holy city.''''
8. That haptism, by which the primitive converts were
admitted into the church, was used as an exhibition and token
of their being visibly " regenerated, dead to sin, alive to God,
having the old man crucified, being delivered from the reigning
power of sin, being made free from sin, and become the servants
of righteousness, those servants of God that have their fruit
unto that holiness whose end is everlasting life ;" as is evident
by Pwom. vi. throughout. In the former part of the chapter, he
speaks of the Christian Romans, as " dead to sxn^heing buried
with Christ in baptism, having their old man crucified with
Christ," &c. He does not mean only, that their baptism laid
them under special obligations to these things, and was a mark
and token of their engagement to be thus hereafter ; but was
designed as a mark, token, and exhibition, of their being visibly
thus already. As is most manifest by the apostle's prosecution
of his argument in the following part of the chapter. Verse 14.
" For sin shall not have dominion over you, for ye are not
under the law, but under grace." Averse 17, IS. " God be
thanked, ye were the servants of sin, but ye have obeyed from
the heart that form of doctrine which was delivered you.
Being then made free from sin, ye became the servants of right-
eousness." Verse 22. " But now being made free from sin, and
become servants to God, ye have your fruit unto holiness, and
the end everlasting life."
9. It is evident, that it is not only a visibility of moral sin-
cerity in religion, which is the Scripture qualification of admis-
sion into the Christian church, but a visibility of regeneration
and renovation of heart, because it was foretold that God's peo
pie and the ministers of his house in the days of the Messiah,
should not admit into the Christian church any that were not
312 ClUALIKICATIONS FOR COMMUNION'. PART H.
visibly circumcised in heart. Ezek. xliv. 6 — 9. " And thou
shalt say to the rebeUious, even to the house of Israel, Thus
saith the Lord God, O ye house of Israel, let it suffice you of
all your abominations, in that ye have brought into my sanctu-
ary strangers uncircumcised in heart, and uncircumcised in flesh,
to be in my sanctuary to pollute it, even my house, when ye
offer my bread, the fat, and tlie blood ; and they have broken
my covenant, because of all your abominations : And ye have
not kept the charge of mine holy things, but ye have set keepers
of my charge in my sanctuary for yourselves. Thus saith the
Lord, no stranger uncircumcised iu hearty nor uncircumcised
in Jlesh, shall enter into my sanctuary, of any stranger that is
among the children of Israel."
The venerable author of the Appeal to the Learned, says,
(page 10,) " That this Scripture has no particular reference to
the Lord's supper." I answer, though I do not suppose it has
merely a reference to that ordinance, yet I think it manifest,
that it has a reference to admitting persons into the Christian
church, and to external Church privileges. It might be easy to
prove, that these nine last chapters of Ezekiel must be a vision
and prophecy of the state of things in the Church of God in the
Messiah's days ; but I suppose it will not be denied, it being a
thing wherein divines are so generally agreed. And I suppose
none will dispute but that by the house of God and his sanctu-
ary, which it is here foretold the uncircumcised in heart should
not be admitted into in the days of the gospel, is meant the same
house, sanctuary, or temple of God, that the prophet had just
before been speaking of, in the foregoing part of the same chap-
ter, and been describing throughout the four preceding chapters.
But we all know, that the New Testament house of God is his
church. Heb. iii. 3. " For this man was counted worthy of
more glory than Moses, inasmuch as he who builded the house,
hath more honour than the house." Verse 6. " But Christ as
a Son over his own house, whose house are we," &c. 2 Tim.
ii. 20. " In a great house there are not only vessels of gold and
silver, but also of wood and of earth," &:c. 1 Tim. iii. 15.
" That thou mayest know how thou oughtest to behave thyself
in the house of God, which is the church of the living God."
Eph. ii. 20, 21. " And are built upon the foundation of the
prophets and apostles, Jesus Christ himself being the chief
corner-stone ; in whom all the building fitly framed together,
groweth into an holy temple in the Lord." 1 Cor. iii. 9. " Ye
are God's building." Verse 16. " Know ye not, that ye are the
temple of God ?" 1 P^t. ii. 5. " Ye also as lively stones are
built up a spiritual house." Chap. iv. 17. " For the time is
come, that judgment must begin at the house of God : And if
it begin at us, what shall the end be ?" «Sic. Heb. x. 21. " And
licT. i> Church Memhers should be visible Saints. 310
having an high priest over the house of God." Ezekiel's temple
is doubtless the same which it is foretold the Messiah should
build. Zech. vi. 12, 13. " The man whose name is the branch
— he shall build the temple of the Lord, even he shall build the
temple of the Lord." And what the temple that Christ builds
is, the apostle tells us, Heb. iii. 3,6. The temple that Ezekiel
in his vision was bid to observe the measures of, as measured
with a reed, (Ezek. xl. 3, 4.) we have reason to think was the
same the apostle John in his vision was bid to measure icith a
reed. Rev. xi. 1. And when it is here foretold that the uncir-
cumcised in heart should not enter into the Christian sanctuary
or church, nor have communion in the offerings of God''s bread,
of the fat and blood, that were made there, I think so much is
at least implied, that they should not have communion in those
ordinances of the Christian sanctuary, in which that body and
blood of Christ were symbolically represented, which used of
old to be symbolically represented by the fat and blood. For
the admission into the Christian church here spoken of, is an
admission into the visible, and not the mystical church ; for
such an admission is spoken of as is made by the officers of the
church. And I suppose it will not be doubted, but that by
circumcision of heart is meant the spiritual renewing of the
heart ; not any common virtues, which do not in the least
change the nature, and mortify the corruption of the heart as is
held by all orthodox divines, and as Mr. Stoddard in particular
abundantly insisted. However, if any body disputes it, I de-
sire that the Scripture may be allowed to speak for itself; for
it very often speaks of circumcision of heart, and this e\ery
where, both in the Old Testament and New, manifestly signifies
that great change of heart that was typified by the ceremony
of circumcision of the flesh. The same which afterwards was
signified by baptism, viz. regeneration, or else the progress of
that work in sanctification ; as we read o^ \\\Qicashms; of rege-
neration, ^c. The apostle tells us what was signified both by
circumcision and baptism. Col. ii. 11, 12. " In whom also ye
are circumcised with the circumcision made without hands, in
putting oft" the sins of the flesh by the circumcision of Christ,
buried with him in baptism ; wherein also you arc risen with
him, through the faith of the operation of God." Where I
would observe by the way, he speaks of all the members of the
church of Colosse as visibly circumcised with this circumcision ;
agreeable to EzekiePs prophecy, that the members of theChris-
tian church shall visibly have this circumcision. The apostle
speaks, in like manner, of the members of the church of Phi-
lippi as spiritually circumcised, (i. e. in profession and visibility,)
and tells wherein this circumcision appeared. Philip, iii. 3.
•' For we are the circumcision, which worship God in the spirit,
VOL. IV. 40
314 QUALIFICATIONS FOR COMMUNION. PART II-
and rejoice in Christ Jesus, and have no confidence in the flesh.'"
And in Rom. ii.28, 29, the apostle speaks of this Christian and
.Jewish circumcision together, calHng the former the circumci-
sion of the heart. " But he is not a Jew who is one outwardly,
neither is that circumcision which is outward in the FLESH ;
but he is a Jew, which is one inwardly, and circumcision is that
of THE HEART, in the spirit, not in the letter ; whose praise is
not of men, but of God." And whereas in this prophecy of
Ezckiel it is foretold, that none should enter into the Christian
sanctuary or church, but such as are cirxumcised in heart and
circumcised in jiesli ; thereby I suppose is intended, that none
should be admitted but such as were visibly regenerated^ as well
as baptised with outward baptism.
By what has been observed, I think it abundantly evident,
that the saintship, godliness^ and holiness^ of which, according
to Scripture, professing Christians and visible saints do make a
profession and have a visibility, is not any religion and virtue
that is the result of common grace, or moral sincerity (as it is
called,) but saving grace. — Yet there are many other clear evi-
dences of the same thing, which may in some measure appear
in all the following part of this discourse.
SECT. II.
All who are capable of it are bound to make an explicit open
profession of the true religion.
1 come to another reason, why I answer the question at
lirst proposed, in the negative, viz. That it is a duty which in
an ordinary state of things is required of all that are capable
of it, to make an explicit open profession of the true religion, by
owning God''s covenant ; or, in other words, professedly and
xerbally to unite themselves to God in his covenant, by their ow7i
public act.
Here I would (^ri'i) prove this point ; and then (secondly)
draw the consequence, and show how this demonstrates the
thing in debate.
First, I shall endeavour to establish this point, viz. That
it is the duty of God's people thus publicly to own the covenant;
and that it was not only a duty in Israel of old, but is so in the
Christian church, and to the end of the world ; and that it is a
duty required of adult persons before they come to sacraments.
And this being a point of great consequence in this contro-
versy, but a matter seldom handled, (though if seems to be ge-
nerally taken for granted.) I shall be the more particular in the
consideration of it.
Sect. ir. An open Profession of the true Religion. 315
This not only seems to be in itself most consonant to
reason, and is a duty generally allowed in New-England, but
is evidently a great institution of the word of God, appointed
as a very important part of that public religion by which God's
people should give honour to his name. This institution we
have in Deut. vi. 13. " Thou shalt fear the Lord thy God, and
serve him, and shalt swear by his name." it is repeated, chap.
X. 20. " Thou shalt fear the Lord thy God, him shalt thou
serve, and to him shalt thou cleave, and swear by his name.'"
In both places it might have been rendered, thou shalt swear
in his namc^ or into his name. In the original, bishmo^ with
the prefix both, which signifies in or into, as well as bij. And
whereas, in the latter place, in our translation, it is said, to him
shalt thou cleave, and swear hy his name. The words are thus
in the Hebrew, nhko thidhbdk ubhishmo tisshdhhtang. The
literal translation of which is, into him shalt thou cleave {or
unite,) and into his name shalt thou swear. There is the same
prefix, beth, before him, when it is saiJ, Thou shalt cleave to
him, as before his name, when it is said. Thou shalt swear by
Jiis name. Swearing into God''s name, is a very emphatical and
significant way of expressing a person's taking on himself, by
his own solemn profession, the name of God, as one of his peo-
ple; or by swearing to or covenanting with God, uniting him-
self by his own act to the people that are called by his name.
The figure of speech is something like that by which Christians
in the New Testament are said to bo baptized, z\s to ovojxa, into
THE NAME of the Father, the Son, and the Holy Ghost. So
Christians are said to be baptized into Christ, Gal. iii. 17. This
swearing by the name, or into the name of the Lord, is so often,
and in such a manner spoken of by the prophets as a great
duty of God's solemn public worship, as much as praying or
sacrificing, that it would be unreasonable to understand it only,
or chiefly, of occasionally taking an oath before a court of ju-
dicature, which, it may be, one-tenth part of the people never
liad occasion to do once in their lives. If we well consider the
matter, we shall see abundant reason to be satisfied, that the
thing intended in this institution was publicly covenanting with
God. Covenanting in Scripture is very often called by the
name of swearing, and a covenant is called an oath.* And par-
ticularly God''s covenant is called his oath, Deut. xxxix. 12.
'• That thou shouldest enter into covenant with the Lord thy
God, and into his oath.'"' Ver. 14. " Neither with you only do
i make this covenant and this oath.^'' 1 Chron. xvi. 15, 16. " Be
* As Gen. xxi. 23. to the cm\ ; xxvi. 23. to the end ; xxxi. 44. 33. Josh, il"
12, he. 1 Sam. sx. IG, 17. 42. 2 Kings xi. 4. Eccl. viii, 2. Ezek. xvi. b9 ;
tvii. 16. and in many other plarr";.
316 QUALIFICATIONS P.OR COMMUKIOX. PART IT
yc mindful always of his covenant: — Even of the covenant which
lie made with Abraham, and his oath unto Isaac." 2 Chron. xv.
12. " And they entered into covenant to seek the Lord God of
their fathers." Ver. 14, 15. " And they sioare unto the Lord
with a loud voice; and all Judah rejoiced at the oath.'''' Swear-
ing to the Lord, or swearing in, or into the name of the Lord,
are equipollent expressions in the Bible. The prefixes beth and
lamed are evidently used indifferently in this case to signify the
same thing, Zeph. i. 5. " That swear by the Lord, and that
swear by Malcham." The word translated to the Lord, is Lai-
hovah, with the prefix lamed : but to Malcham, is Bemalcliam,
with the prefix heth, into Malcham. In 1 Kings xviii. 32. it is
said, " Elijah built an altar in the name of the Lord ; heshem.
Here the prefix heth is manifestly of the same force with lamed,
in 1 Kings viii. 44. " The house I have built/or thy name, or to
thy name f leshem.
God's people, in swearing to his name, or into his name,
according to the institution, solemnly professed two things, viz.
their faith and obedience. The former part of this profession
of religion was called, saying. The Lord liveth. Jer. v. 2.
" And though they say, The Lord liveth, yet surely they swear
falsely." Verse 7. " They have sworn by them that are no
gods :" that is, they had openly professed idol worship. Chap,
iv. 2. " Thou shalt swear. The Lord liveth, in truth, in judg-
ment, and in righteousness ; and the nations shall bless them-
selves in him, and in him shall they glory." (Compare this with
Isaiah xlv. 23, 24, 25.) Jer. xhv. 26. " Behold, I have sworn
by my great name, saith the Lord, that my name shall no more
be named in the mouth of any man of Judah in all the land
of Egypt, saying. The Lord liveth ;" i. e. they shall never any
more make any profession of the true God, and of the true re-
ligion, but shall be wholly given up to Heathenism. See also
Jer. xii. 16, and xvi. 14, 15. and xxiii. 7, 8. Hos. iv. 15. Amos
viii. 14. and ver. 5.
These words, CHAI JEHOVAH, Jehovah liveth, summa-
rily comprehend a profession of faith in that all-sufficiency and
immutability of God, which is implied in the name JEHOVAH,
and which attributes are very often signified in Scripture by
God's being the LIVING GOD, as is very manifest from Josh,
iii. 10. 1 Sam. xvii. 26, 36. 2 Kings xix. 4, 16. Dan. vi. 26.
Psalm xviii. 46. and innumerable other places.
The other thing professed in swearing into the Lord was
obedience, called. Walking in the name of the Lord. Micah
iv. 5. "All people will walk every one in the name of his God,
and we will walk in the name of the Lord our God for ever and
ever." Still with the prefix heth, heshem, as they were said to
j!wear heshem. in the name, or into the name of the Lord.
Sect, u. An open Profession of the true Religion. SH
Tliis institution, in Deuteronomy, of swearing into the
name of the Lord, or visibly and explicitly uniting themselves
to him in covenant, was not prescribed as an extraordinary duty,
to be performed on a return from a general apostacy, and some
other extraordinary occasions : but is evidently mentioned in
the institution, as a part of the public worship of God to be per-
formed by all God's people, properly belonging to the visible
worshippers of Jehovah ; and so it is very often mentioned by
the prophets, as I observed before, and could largely demon-
strate, if there was occasion for it, and would not too much
lengthen out this discourse.
And this was not only an institution belonging to Israel un-
der the Old Testament, but also to Gentile converts, and Chris-
tians under the New Testament. Thus God declares concern-
ing the Gentile nations, Jer. xii. 16. " If they will diligently
learn the ways of my people, to swear by my name, the Lord
LiVETii, as they taught my people to swear by Baal : then shall
they be built in the midst of my people," i. e. they shall be
added to my church ; or, as the apostle Paul expresses it, Eph.
ii. 19 — 22. " They shall be no more strangers and foreigners,
but fellow-citizens with the saints, and of the household of
God, and be built upon the foundation of Christ ; in whom all
the BUILDING fitly framed together, &c. In whom they also
shall be builded for an habitation of God through the Spirit."
So it is foretold, that the way of public covenanting should be
the way of the Gentiles joining themselves to the church in
the days of the gospel, Isaiah xliv. 3, 4, 5. " I will pour wa-
ter upon him that is thirsty, and floods upon the dry ground ; I
will pour my Spirit upon thy seed, and my blessing upon thine
offspring, and they shall spring up as among the grass, as wil-
lows by the water-courses ; one shall say, I am the Lord's, and
another shall call himself by the name of Jacob, and another
shall subscribe with his hand unto the Lord," — as subscribing
an instrument whereby they bound themselves to the Lord.
This was subscribing and covenanting themselves into the
name of Israel, and swearing into the 7iame of the Lord, in the
language of those forementioned texts in Deuteronomy. So
taking hold of God's covenant, is foretold as the way in which
the sons of the stranger in the days of the gospel should be
joined to God's church, and brought into God's sanctuary, and
to have communion in its worship and ordinances, in Isaiah Ivi.
3, 6, 7. So in Isaiah xix. 18, the future conversion of the Gen-
tiles in the days of the gospel, and their being brought to pro-
fess the true religion, is expressed by saying, that they should
Swear to the Lord of Hosts. " In that day shall five cities
in the land of Egypt speak the language of Canaan, and swear
318 QUALIFICATIONS FOR COMMUNION'. TART 11.
to the Lord of Hosts." So in Jer. xxiii. 5 — 8. it seems to be
plainly foretold, that after Christ is come, and has wrought out
his great redemption, the same way of publicly professing faith
in the all-sulHcient and itnmutable God, by swearing, The Lord
liveth, should be contitmed, which was instituted of old ; but,
only with this ditference, that whereas formerly they covenanted
with God as their Redeemer out of Egypt, now they shall as it
were forget that work, and have a special respect to a much
greater redemption. " Behold, the days come, saith the Lord,
that I will raise up unto David a righteous branch. Therefore
they shall no more say, The Lord liveth, which brought up the
children of Israel out of the land of Egypt ; but, The Lord
liveth, which brought up, and which led the seed of the house of
Israel out of the north country," &c.
Another remarkable place wherein it is plainly foretold,
that the like method of professing religion should be continued
in the days of the gospel, is Isaiah xlv. 22 — '25. " Look unto
me, and be ye saved, all ye ends of the earth ; for I am God,
and there is none else : 1 have sworn by myself, the word is
gone out of my mouth in righteousness and shall not return,
that unto me every knee shall bow, every tongue shall
SWEAR : surely shall one say, In the Lord have I righteousness
and strength : even to him shall men come : — In the Lord
shall all the seed of Israel be justified, and shall glory." This
prophecy will have its last fulfilment at the day of judgment ;
but it is plain, that the thing most directly intended is the con-
version of the Gentile w-orld to the Christian religion. What
is here called swearing-, the apostle in citing this place, once
and again calls confessing-, Rom. xiv. 11. — " Every tongue shall
confess to God." Philip, ii. 10. — " That every tongue should
confess that Jesus Christ is Lord ;" which is the word com-
monly used in the New Testament to signify making a public
profession of religion. So Rom. x. 9, 10. " If thou shall
confess with thy mouth the Lord Jesus, and shall believe in
thine heart, that God hath raised him from the dead, thou shall
be saved : for with the heart man believ(ith unto righteousness,
and with the mouth confession is made unto salvation." "Where
a public jjrofession of 7'eligion with the mouth is evidently spoken
of as a great duty of all Christ's people, as well as believing in
him; and ordinarily requisite to salvation ; not that it is neces-
sary in the same manner that faith is, but In like manner as
baptism is. Faith and verbal profession arc jointly spoken of
here as necessary to salvation, in the same manner as faith and
baptism are, in Mark xvi. 16. " He that helicrcth and is hap-
tized, shall be saved." And I know no good reason why wc
should not look on moral profession and covenanting with Christ
Sect. ir. An open Profession of the true Religion, 319
in those who are capable of it, as much of a slated duty in the
Christian church, and an institution universally pertainincf to the
followers of Ciirist, as baptism.
And if explicit, open covenanting with God be a (r\eal
duty required of all, as has been represented, then it ought to
be expected of persons before they are admitted to the privi-
leges of the adult in the church of Christ. Surely it is proper,
if this explicit covenanting takes place at all, that it should take
place before persons come to those ordinances wherein they,
by their own act, publicly confirm and seal this covenant. This
public transaction of covenanting, which God has appointed,
ought to have existence, before we publicly confirm and seal
this transaction. It was that by which the Israelites of old were
introduced into the communion of God's nominal or visible
church and holy city ; as appears by Isaiah xlviii. 1, '2. " Hear
ye this, O house of Jacob, which are called by tiii^ name of
Israel, and are come forth out of the waters of Juduh, wnicii
SWEAR BY THE NAME OF THE LoRD, and make mention of the
God of Israel, but not in truth nor in righteousness : For they
CALL themselves OF THE HOLY CITY," hc. When, and after
what manner particularly, the Israelites ordinarily performed
this explicit covenanting, I do not know that we can be certain.
But, as it was first done on occasion of God's first promulgat-
ing his law or covenant at Mount Sinai — on a repetition or re-
newed promulgation of it on the plains of Moab — on the pub-
lic reading of the law in Josiah's time, (2 Kings xxiii. 3.) — on
after the return from the captivity — and on the public reading
of it at the feast of tabernacles, (Neh. viii. ix. and x.) ; so it
appears to me most likely, that it was done every seventh year,
when the law or covenant of God was, by divine appointment,
read in the audience of all the people at the feast of taberna-
cles ; at least by all who then heard the law read a first time,
and who never had publicly owned the covenant of God before.
There are good evidences that they never had communion in
those ordinances which God had appointed as seals of his co-
venant, wherein they themselves were to be active, such as their
sacrifices, &:c. till they had done it. It is plainly implied in
Psalm I. that it was the manner in Israel vocally to own God^s
covenant^ or to take it into their mouths^ before they sealed that
covenant in their sacrifices. See verse 16. taken with the pre-
ceding part of the psalm, from verse 5. And that they did it
before they partook of the passover, (which indeed was one of
their sacrifices,) or entered into the sanctuary for communion
in the temple-worship, is confirmed by the words of Hezekiah.
when he proclaimed a passover, 2 Chron. xxx. 8. " Now be ve
not stiff-necked, as your fathers were ; but yield yourselves unto
the Lord (in the Hebrew, Give the hand to the Lord,) and en-
3:20 (iU.VLlFlCATIOAS FOR COMAIUMO-V. PART If,
tcr into his sanctuary, which he hath sanctified for ever, and
serve the Lord your God." To give the hand, seems to be a
Hebrew phrase for entering into covenant, or obhging them-
selves by covenant, Ezra x. 19, " And they gave their hands
that they would put away their wives." And, as has been al-
ready observed, it was foretold that Christians should in this
way be admitted to communion in the privileges of the church
of Christ. — Having thus established the premises of the argu-
ment, I now come to the consequence.
SECT. HI.
2Viat none ought to be admitted to the privileges of adult per-
sons in the church of Christ, but such as make a profession of
real piety.
The covenant to be owned or professed, is God'^s covenant,
which he has revealed as the method of our spiritual union with
him, and our acceptance as the objects of his eternal favour ;
which is no other than the covenant of grace ; at least it is so,
without dispute, in these days of the gospel. To own this
covenant, is to profess the consent of our hearts to it ; and that
is the sum and substance of true piety. It is not only professing
the assent of our understandings, that we understand there is
such a covenant, or that we understand we are obliged to comply
with it ; but it is to profess the consent of our wills, it is to
manifest that ive do comphj ivith it. There is mutual profes-
sion in this aftair, a profession on Christ's part, and a proiession
on our part ; as it is in marriage. And it is the same sort of
profession that is made on both sides, in this respect, that
each professes a consent of heart. Christ in his word declares
an entire consent of heart as to what he oflers ; and the visible
Christian, in the answer that he makes to it in his Christian pro-
fession, declares a consent and compliance of heart to his pro-
posal. Owning the covenant is professing to make the trans-
action of that covenant our own. The transaction of that
covenant is that of espousals to Christ ; on our part, it is giving
our souls to Christ as his spouse. There is no one thing that
the covenant of grace is so often compared to in Scripture, as
the marriage covenant ; and the visible transaction, or mutual
profession there is between Christ and the visible church, is
abundantly compared to the mutual profession there is in
marriage. In marriage the bride professes to yield to the
bridegroom's suit, and to take him for her husband, renouncing
all others, and to give up herself to him to be entirely and for
ever possessed by him a? his wife. But he that professes thi<
vSe-ct. in. ProJessiOii should be of real Piety. 321
towards Christ, professes saving faith. They that openly
covenanted with God according to the tenor of the institution,
(Deut. X. 20.) visibly united themselves to God in the union of
that covenant. They professed on their parts the union of
the covenant of God, which was the covenant of grace. It is
said in the institution, " Thou shall cleave to the Lord, and
swear by his name ;" or, as the words more literally are,
" Thou shalt unite unto the Lord, and swear into his name."
So in Isaiah lvi.it is called a "joining themselves to the Lord."
But the union, cleaving, or joining of that covenant is saving
faith, the grand condition of the covenant of Christ, by which
we are in Christ. This is what, on our part, brings us into the
Lord. For a person explicitly or professedly to enter into the
union or relation of the covenant of grace with Christ, is the
same as professedly to do that which on our part is the uniting
act, and that is the act of faith. To profess the covenant of
grace, is to profess it, not as a spectator, but as one immediately
concerned in the aft'air, as a party in the covenant professed;
and this is to profess that in the covenant which belongs to us
as a party., or to profess our part in the covenant ; and that is
the soul's believing acceptance of the Saviour. Christ's partis
salvation, our part is a saving faith in him ; not a feigned, but
unfeigned faith ; not a common, but special and saving faith ;
no other faith is the condition of the covenant of grace.
I know the distinction made by some, between the internal
and external covenant ; but, I hope, the divines that make this
distinction, would not be understood, that there are really and
properly two covenants of grace : but only that those who pro-
fess the one only covenant of grace, are of two sorts. There
are those who comply with it internally and really, and others
who do so only externally, that is, in profession and visibility.
But he that externally and visibly complies witii the covenant
of grace, appears and professes to do so really. — There is also
this distinction concerning the covenant of grace ; it is exhibited
two ways, the one externally by the preaching of the word, the
other internally and spiritually by enlightening the mind rightly
to understand the word. But it is with the covenant., as it is
with the call of the gospel : He that really complies with the
external call, has the internal call ; so he that truly complies
with the external proposal of God's covenant, as visible Chris-
tians profess to do, does indeed perform the inward condition ot
it. But the 'New Testament affords no more foundation for
supposing two real and properly distinct covenants ©rgrace,
than it does to suppose two sorts of real Christians.
When those persons who were baptized in infancy properly
own their baptismal covenant, the meaning is, that they now,
being capable to act for themselves, do professedly and ex
VOL. IV. 41
0-2'2 QUALIFICATIONS FOR COMMUNIOIS. PART II,
plicitly make their parents"" act, in giving them up to God, their
own, by expressly giving themselves up to God. But this no
person can do, without either being deceived, or dissembling
and professing what he himself supposes to be a falsehood,
unless he supposes that in his heart he consents to be God's.
A child of Christian parents never does that for himself which
his parents did for him in infancy, till he gives himself wholly
to God, But surely he does not do it, who not only keeps
back a part, but the chief part, his heart and soul. He that
keeps back his heart, does in effect keep back all; and there-
fore, if he be sensible of it, is guilty of solemn wilful mockery,
if at the same time he solemnly and publicly professes that he
gives himself up to God. If there are any words used by
such, which in their proper signification imply that they give
themselves up to God, and if these words, as they intend
them to be understood, and as they are understood by those that
hear them, according to their established use and custom among
that people, do not imply, that they do it really, but do truly
reserve or keep back the chief part ; it ceases to be a pro-
fession of giving themselves up to God, and so ceases to be
a professed covenanting with God. The thing which they
profess belongs to no existing covenant of God; for God has
revealed no such covenant, in which our transacting of it is a
giving up ourselves 1o him with reserve, or holding back our
souls, our chief part, and in effect our all. And therefore:
although such pubhc and solemn professing may be a very
unwarrantable and great abuse of words, and taking God's
name in vain, it is no professed covenanting with God.
One thing, as observed, that belonged to Israel's swearing
into the name of the Lord, was saying; the Lord livcth :
whereby they professed their faith in God's all-sufficiency, im-
mutability, and faithfulness. But if they really had such a
faith, it was a saving grace. To them who indeed trust in the
all-sufficiency of God, he will surely be an all-sufficient portion ;
and them who trust in God's immutability and faithfulness, he
surely will never leave nor forsake. There were two ways of
swearing Jehovah liveth, that we read of in scripture ; one we
read of, Jer. ii. 2. " Thou shalt swear. The Lord liveth, in
truth, in judgment, and in righteousness:" And the other way
is swearing falsely, which we read of in the next chapter,
verse 2, 3. " And though they say. The Lord liveth, yet
surely they swear falsely." And certainly none ought to do
this. It follows, " O Lord, are not thine eyes upon the truth ?"
i. €. God desires sincerity of heart in those that profess religion.
Here a gracious sincerity is opposed to a false profession ; for
when it is said, " O Lord, are not thine eyes upon the truth ?"
^e e.xpression r? parallel with ^^jsalm ii. 6. " Behold thou
rfECT. III. Profession should be of real Piety. a'2'A
desirest truth in the inward parts." 1 Sam. xvi, 7. " Man
looketh on the outward appearance, but the Lord looketh on
ilie heart." Psahii xi. T. '' His countenance doth behold the
upright." But these texts speak of a gracious sincerity. Those
spoken of, Jer. iv. '2, that " sware. The Lord liveth, in truth,
in judgment, and righteousness," were gracious persons, who
had a thorough conversion to God, as appears by the preceding
verse, " If thou wilt return, O Israel, saith the Lord, return
unto me;" i. e. Do not do as Judah was charged with doing in
the foregoing chapter, verse 10- " Judah hath not turned unto
nie with her whole heart, but feignedly." Do not do thus,
*' but if thou wilt return, return unto me." And then it is add-
ed in the second verse, " And thou shalt swear. The Lord
liveth, in truth," &c. ; that is, then your profession of religion
will be worth regarding, you will be indeed what you pretend
to be, you will be Israelites indeed, in whose profession is no
guile. They who said, The Lord liveth, in truth, in judgment,
and in righteousness ; said the Lord liveth, as David did. Psalm
xviii. 46. " The Lord hveth, and blessed be my Rock." And
as the apostle says he did, 1 Tim. iv. 10. " We trust in the
living God, who is the Saviour of all men, specially of those
that believe." And as he would have Timothy exhort rich
men . to do, chap. vi. 17. " That they trust not in uncertain
riches, but in the living God." When the apostle speaks of a
profession of our faith in Christ, as one duty which all Chris-
tians ought to perform, as they seek salvation, it is the profes-
sion of a saving faith. His words plainly imply it : " If thou
shalt confess with thy mouth the Lord Jesus, and shalt believe
in thine heart that God hath raised him from the dead, thou
shalt be saved." The faith which was to he professed with the
7nouth^ was the same which the apostle speaks of as in the
heart, but that is saving faith. The latter is yet plainer in the
following words : " for with the heart man believeth unto right-
eousness, and with the mouth confession is made unto salva-
tion." Believing unto righteousness is saving faith ; but it is
evidently the same faith which is spoken of, as professed with
the mouth, in the next words in the same sentence. And that
the Gentiles, in professing the Christian religion, or swearing
to Christ, should profess saving faith, is implied, Isaiah xlv.
23, 24. — " Every tongue shall swear ; surely shall one say,
In the Lord have I righteousness and strength :" i. e. should
profess entirely to depend on Christ's righteousness and
strength.
For persons merely to promise, that they will believe in
Christ, or that they will hereafter comply with the conditions
and duties of the covenant of grace, is not to own that covenant.
Such persons do not profess now io enter into the covenant of
324 QUALIFICATION'S FOR COMMUMOX, TART ii,
grace with Christ, or into the relation of that covenant to
Christ. All they do at present, is to say, they will do it here-
after; they profess, that they will hereafter obey that com-
mand of God, to believe on the name of his Soil Jesus Christ.
But what is such a profession good for, and what credit is to be
given to such promises of future obedience ; when at the same
time they pretend no other at present, than to live and continue
ia rebellion against those great commands which give no al-
lowance or licence for delay ? They who do thus, instead of
properly owning the covenant, do rather for the present visibly
reject it. It is not unusual, in some churches, where the doc-
trine 1 oppose has been established, for persons at the same
time that they come into the church, and pretend to own the
covenant, freely to declare to their neighbours, they have no
imagination that they have any true faith in Christ, or love to
him. Such persons, instead of being professedly united to
Christ, in the union of the covenant of grace, are rather visibly
destitute of the love of Christ ; and so, instead of being quali-
fied for admission to the Lord's supper, are rather exposed
to that denunciation of the apostle, 1 Cor. xvi. 22. " If any
man love not the Lord Jesus Christ; let him be Anathema
Maranatha."
That outward covenanting which is agreeable to Scripture
institution, is not only a promising which is future (though that
is not excluded,) but a professing what is present, as it is in the
marriage covenant. For a woman to promise that she will
hereafter renounce all other men for the sake of him who
makes suit to her, and will in some future time accept of him
for her husband, is not for her now to enter into the marriage
covenant with him. She that does this with a man, professes
now to accept of him, renouncing all others ; though promises
of hereafter behaving towards him as a wife, are also included
in the transaction. It seems the primitive converts to Chris-
tianity, in the profession they made of religion, in order to
their admission into the Christian church, and in their visibly
entering into covenant, in order to the initiating seal of the
covenant in baptism, did not explicitly make any promises of
any thing future. They only professed the present sentiments
and habit of their minds, they professed that they believed in
Christ, and so were admitted into the church by baptism ; and
yet undoubtedly they were, according to forementioned pro-
phecies, admitted in the way of public covenanting. As the
covenant-people of God, they owned the covenant before the
seal of the covenant was applied. Their professing faith in
Christ was visibly owning the covenant of grace, because faith
in Christ was the grand condition of that covenant. Indeed,
if the faith whicli they professed in order to baptism, was only an
Sect. III. Profession should he of real Fiety. 325
historical or doctrinal faith (as some suppose,) or any common
^ faith, it would not have been any visible entering into the cove-
nant of grace ; for a common faith is not the condition of that
covenant ; nor would there properly have been any covenanting
in the case. If we suppose, the faith they professed was the
grace by which the soul is united to Christ, their profession was
a covenanting in this respect also, that it implied an engagement
of future obedience ; for true faith in Christ includes in its na-
ture an acceptance of him as our Lord and King, and devoting
ourselves to his service. But a profession of historical faith im-
plies no profession of accepting Christ as our king, nor engage-
ment to submit to him as such.
When the Israelites publicly covenanted with God, ac-
cording to the institution in Deuteronomy, they did not only
promise something future, but professed something present :
they avouched Jehovah to he their God, and also promised to keep
his commands. Thus it was in that solemn covenant transac-
tion between God and the people on the plains of Moab ; which
is summarily described, Deut. xxvi. 17, 18. " Thou hast avouch-
ed the Lord this day to be thy God, and to walk in his ways,
and to keep his statutes, and his commandments, and his judg-
ments, and to hearken unto his voice ; and the Lord hath
avouched thee this day to be his peculiar people, as he hath pro-
mised thee, and that thou shouldest keep all his command-
ments." The people, in avouching God for their God, pro-
fessed a compliance with the terms of the covenant of grace,
as summarily expressed in those words, " I will be thy God, and
thou shalt be my people." They that avouch the Lord to be
their God, profess to accept of Jehovah as their God ; and that
is to accept him as the object of their supreme respect and
trust. For that which we choose as the object of our highest
regard, that, and that only, do we take as our God. None, there-
fore, that value and love the world more than Jehovah, can,
without lying, or being deceived, avouch Jehovah to be their
God. And none that do not trust in Christ, but trust more in
their own strength or righteousness, can avouch Christ to be
their Saviour. To avouch God to be our God, is to profess that
he is our God by our own act ; i. e. that we choose him to be
our chief good and last end, the supreme object of our esteem
and regard, to whom we devote ourselves. And if we are sen-
sible that we do not do this sincerely , we cannot profess that we
actually do it : for he that does not do it sincerely, does not do
it at all. There is no room for the distinction of a moral sin-
cerity and gracious sincerity in this case. A supreme respect
of heart to God, or a supreme love to him, which is real, is but
of one sort. Whoever does with any reality at all make God
the object of the supreme regard of his heart, is certainly a
:]'2{') (iUALlFlCATIOyS FOR ■COMMU^•IO^'. J'ART H\
gracious person. And whoever does not make God the supreme
object of his respect with a gracious sincerity, certainly does
not do it with any sincerity. I fear, while leading people in
many of our congregations, who have no thought of their hav-
ing the least spark of true love to God in their hearts, to say,
publicly and solemnly, that they avouch God the Father, So7i,
and Holy Ghost, to he their God, and that they give themselves
up to him, we have led them to say they know not what. To be
sure, they are very obscure expressions, if they mean any thing
that a carnal man does, under the reigning power of sin and
enmity against God.
Here possibly it may be objected, that it is unreasonable to
suppose any such thing should be intended, in the profession of
the congregation in the wilderness, as a gracious respect to God,
that which is the condition of God's covenant, when we have
reason to think that so few of them were truly gracious. But I
suppose, upon mature consideration, this will not appear at all
unreasonable. It is no more unreasonable to suppose this peo-
ple to make a profession of that respect to God, which they had
not in their hearts now, than at other times Vv'hen we are informed
they did so, as in Ezek. xxxiii. 31. " They come unto thee as
the people cometh, and they sit before thee as my people :" [/.
e. as though they were my saints, as they profess to be, [" For
with their mouth they shew much love, but their heart goetli
after their covetousness." So in the apostle's time, people pro-
fessed that to be in their hearts towards God which was not
there. The apostle is speaking of them, when he says. Tit. i. 16.
" they profess that they know God, but in works they deny him."
This was common among that people; God declares them to
be an hypocritical nation, Isaiah x. 6. And it is certain, this
was the case with them in the wilderness ; they there professed
that respect to God which they had not ; as is evident by Psal.
Ixxviii. 36, 37. " They did flatter him with their mouth, and they
lied unto him with their tongues ; for their heart was not right
with him, neither were they steadfast in his covenant." Iji
owning the covenant with God, they professed their heart was
right with him, because it is mentioned as an evidence of their
having lied or dealt falsely in their profession, that their heart
was not right with him, and so proved not steadfast in God's co-
venant, which they had owned. If their heart had been 7'ight
with God, they would have been truly pious persons ; which is
a demonstration, that what they professed was true piety. It
also appears that if they had had such a heart in them, as they
pretended to have, they would have been truly pious persons,
Deut. V. ; where wo have a rehearsal of their covenanting at
Mount Sinai: Concerning this it is said, verse 28, 29. "And
the Lord heard the voice of your words, when ye spake unto
fc>ECT. III. Projessioa should be of real Fiety. ii*i*
me ; and the Lord said unto me, They have well said all that
they have spoken. O that there were such an heart in them,
that they would fear me, and keep all my commandments always,
that it might be well with them and with their children for ever."
The people were mistaken about their disposition and prepara-
tion of heart to go through the business of God's service, as
the man in the parable, who undertook to build a tower^without
counting the cost. Nor need it seem at all incredible, that the
generation who covenanted at Mount Sinai, should, the greater
part of them, be deceived, and think their /te«r/s thoroughly dis-
posed to give up themselves for ever to God, if we consider how
much they had strongly to move their affeclions. They saw the
wonders wrought in Egypt and at the Red Sea, where they were
led through on dry ground, and the Egyptians miraculously de-
stroyed ; whereby their affections were greatly raised, and they
sang God''s praises. And particularly they now saw at Mount
Sinai, the astonishing manifestations of God's majesty. Pro-
bably the greater part of the sinners among them were deceived
with false affections ; and if there were others less affected and
not deceived, it is not incredible that they, in those circum-
stances, should wilfully dissemble in their profession, and so in
a more gross sense fatter God ivith their lijjs, and lie to him
zoith their tongues. And these things are more credible concern
ing a generation peculiarly left to hardness and blindness of
mind in divine matters, and peculiarly noted in the Book of
Psalms for hypocrisy. And the generation of their children,
Avho owned the covenant on the plains of Moab, had much to
move their affections ; they saw the awful judgments of God on
their fathers. God had brought them through the wilderness,
and subdued Sihon king of the Amorites, and Og the king of
Bashan before them. — They had heard Moses' affecting re-
hearsal of the whole series of God's wonderful dealings with
them, together with his most pathetic exhortations. But it was
also a time of great revival of religion and powerful influence of
the Spirit of God, and that generation was probably the most
excellent that ever was in Israel. There is more good and less
hurt spoken of them, than of any other generation that we have
any account of in Scripture.* A very great part of them swore
in truth, in judgment, and in righteousness. And no wonder
that others at such a time fell in, either deceiving, or being de-
ceived, with common affections ; as is usual in times of great
works of God for his church, and of the flourishing of religion.
In succeeding generations, as the people grew more corrupt, 1
suppose, their covenanting, or swearing into the name of the
* See Numb. xiv. 31. Deut. i, 39. and viii. 15, 16. Josh. xxii. 2. and verie 11
to the end; and xsiii. 8. Deut. iv. 4. Josh. xxiv. 31. Jude ii. 17, 22. Ppal. Ixviii.
14. Jer. ii. 2. 3. 21. and xxsi. 2, 3, Hos. is. 10.
328 QUALIFICATIONS FOR COMMUMOX. lART II.
Lord degenerated into a matter of mere form and ceremony;
even as subscribing religious articles seems to have done with
the church of England ; and as, it is to be feared, owning the
covenant, as it is called, has too much done in New England ;
it being visibly a prevailing custom for persons to neglect this,
till they come to be married, and then to do it for their credit's
sake, and that their children may be baptized. And I suppose
there was commonly a great laxness in Israel among the priests
who had the conduct of this aft'air. There were many things in
the nature of that comparatively carnal dispensation, which ne-
gatively gave occasion for such things : that is, whereby it had
by no means so great a tendency to prevent such irregularities,
as the more excellent dispensation introduced by Christ and his
apostles. And though these things were testified against by the
prophets, before the Babylonish captivity ; yet God, who is
only wise, did designedly in a great measure wink at these, and
many other great irregularities in the church, till the time of re-
formation should come, which the Messiah was to have the ho-
nour of introducing. But of these things I may perhaps have
occasion to say something more, when I come to answer the ob-
jection concerning the passover.
Now to return to the argument from the nature of cove-
nanting with God, or owning God's covenant. As to the
promises which are herein either explicitly or implicitly made,
these imply a profession of true piety. For in the covenant of
grace universal obedience is engaged, obedience to all the com-
mands of God ; and the performance of inward spiritual duties
is as much engaged, as external duties ; and in some respects
much more. Therefore he that visibly makes the covenant of
grace his own, promises to perform those internal duties, and to
perform all duties with a gracious sincerity. We have no war-
rant, in our profession of God's covenant, to divide the duties
of it, to take some, and leave out others : especially to leave out
those great commands, of believing with the heart, oi loving the
Lord our God with all our heart and with all our soul, and our
neighbour as ourselves. He that leaves out these, in effect
leaves out all ; for these are the sum of our whole duty, and of
all God's commands. If we leave these out of our profession,
surely it is not the covenant of grace which we profess. The
Israelites, when they covenanted with God at Mount Sinai, and
said, when God had declared to them the ten commandments,
" All that the Lord hath spoken will we do, and be obedient.'"
promised, that as they professed to know God, they would in
works not deny, but own and honour him, and would conform
to those tivo great commandments, which are the sum of all the
ten, and concerning which God said, " These words which T
f-ommand thee this day, shall be in thine heart," Deut. vi. 6.—
Sect. hi. Profession should be of real Piety. 329
And when they covenanted on the pkiins of Moab, they pro-
mised to keep and do God's commands, " with all their heart,
and with all their soul," as is very evident by Deut. xxvi. 16, 17.
So it was also when the people owned their covenant in Asa's
time, 2 Chron. xv. 12. " They entered into a covenant to seek
the Lord God of their fathers, with all their heart, and with all
their soul." We have also another remarkable instance, 2
Kings xxiii. 3, and 2 Chronicles xxxiv. 31.
Now he who is wholly under the power of a carnal mind,
which is not subject to the law of God, nor indeed can be, can-
not promise these things without either great deceit, or the most
manifest and palpable absurdity. Promising supposes the per-
son to be conscious to himself, or persuaded of himself, that he
has such an heart in him ; for his lips pretend to declare his
heart. The nature of a promise implies intention and design.
And proper real intention implies will, disposition, and compli-
ance of heart. But no natural man is properly willing to do
these duties, nor does his lieart comply with them : and to make
natural men believe otherwise, tends greatly to their hurt. A
natural man may be willing, from self-love, and from sinister
views, to use means and take pains that he may obtain a willing-
ness or disposition to these duties : But that is a very different
thing from actually being willing, or truly having a disposition
to them. So he may promise, that he will, from some conside-
rations or other, take great pains to obtain such a heart ; but this
is not the promise of the covenant of grace. Men may make
many religious promises to God some way relating to the cove-
nant of grace, which yet are not themselves the promises of that
covenant ; nor is there any thing of the nature of covenanting
in the case, because although they should actually fulfil their
promises, God is not obliged by promise to them. If a natural
man promises to do all that it is possible for a natural man to do
in religion, and fulfils his promises, God is not obliged, by any
covenant that he has entered into with man, to perform any thing
at all for him, respecting his saving benefits. And therefore he
that promises these things only, enters into no covenant with
God ; because the very notion of entering into covenant with
any being, is entering into a mutual agreement, doing or enga-
ging that which, if done, the other party becomes engaged on his
part. The New Testament informs us but of one covenant
God enters into with mankind through Christ, and that is the
covenant of grace ; in which God obliges himself to nothing in
us that is exclusive of unfeigned faith, and the spiritual duties
that attend it. Therefore if a natural man makes never so many
vows, that he will perform all external duties, and will pray for
help to do spiritual duties, and for an ability and will to comply
with the covenant of grace, from such principles as he has, he
VOL, IV. 42
330 QUALIFICATIONS FOR COMMUMON. PART II.
does not lay hold of God^s covenant, nor properly enter into any
covenant with God. For we have no opportunity to covenant
with God in any other way, than that which he has revealed ; he
becomes a covenant-party in no other covenant. It is true, every
natural man that lives under the gospel, is obliged to comply
with the terms of the covenant of grace ; and if he promises to
do it, his promise may increase his obligation, though he flattered
God with his mouth, and lied to him with his tongue, as the chil-
dren of Israel did in promising. But it will not thence follow,
that they ought knowingly to make a lying promise, or that mi-
nisters and churches should countenance them in so doing.
Indeed there is no natural man but what deceives himself,
if he thinks he is truly willing to perform external obedience to
God, universally and perseveringly through the various trials of
life. And therefore in promising it, he is either very deceitful,
or is like the foolish deceived man that undertook to build when
he had not wherewith io finish. And if it be known by the
church, before whom he promises to build and finish, that at
the same time he does not pretend to have an heart to finish,
his promise is worthy of no credit or regard from them, and can
make nothing visible to them but his presumption.
A great confirmation of what has been said under this
head of covenanting, is Psal. 1. 16, " But unto the wicked
God saith. What hast thou to do, to declare my statutes, or that
thou shouldest take my covenant in thy mouth ?" This term,
the wicked, in the more general use of it in Scripture, is applied
in that extent as to include all ungodly or graceless persons, all
that are under the reigning power of sin, and are the objects of
God's anger, or exposed to his eternal vengeance ; as might
easily be made to appear by a particular enumeration of texts
all over the Bible. All such are in Scripture called, workers of
iniquity, the children of the wicked one, Matth. xiii. 38. All
such are said to be of the devil, 1 John iii. S. And to be the
children of the devil, verse 1 0. The righteous and the wicked
are, in a multitude of places in Scripture, evidently opposed
one to the other, and distinguished as saints and sinners, holy
and unholy, those that fear God and those that fear him not,
those that love him and those that hate him. All mankind are
in Scripture divided by these distinctions, and the Bible knows
of no neuters or third sort.
Indeed those who are really wicked, may be visibly righteous,
righteous in profession and outward appearance. But a sort of
men who have no saving grace, and yet are not really wicked,
the Scripture is entirely ignorant of. It is reasonable to sup-
pose, that by wicked men, in this psalm, is meant all that hate
instruction, -andi reject God^s word,{Vsd]m\. 17,) and not merely
such as are guilty of particular crimes mentioned, verse 17 — 20.
Sect. III. Profession should he of real Piety. 331
stealing, adultery, fraud, and backbiting. Though only some
particular ways of wickedness are mentioned, yet we are not to
understand that all others are excluded ; yea the words, in the
conclusion of the paragraph, are expressly applied to all that
forget God in such a manner as to expose themselves to be torn
in pieces by God's wrath in hell, verse 22. " Now consider this,
ye that forget God, lest I tear you in pieces, and there be none
to deliver." We can no more justly argue, that because some
gross sins are here specified, that no sinners are meant but such
as live in those or other gross sins, than we can argue from Rev.
xxii. 14, 15, that none shall be shut out of heaven but those
who have lived in the gross sins there mentioned ; " Blessed are
they that do his commandments, that they may have right to the
tree of life, and may enter in through the gates into the city :
For without are dogs, and sorcerers, and murderers, and idola-
ters, and whosoever loveth and maketh a lie." Nothing is more
common in Scripture, than — in the descriptions it gives both of
the godly and ungodly, together with their general character —
to insert some particular excellent practices of the one to which
grace tends, and some certain gross sins of the other for which
there is a foundation in the reigning corruption of their hearts.
So lying is mentioned as part of the character of all natural
men, Psal. Iviii. 3, 4, (there called wicked men, as in Psal 1.)
" The wicked are estranged from the womb ; they go astray as
soon as they be born, speaking lies ; their poison is like the poi-
son of a serpent," &;c. So it is said of the wicked. Psalm x. 2,
3, 4, 7. " His mouth is full of cursing and bitterness." This the
apostle (Rom. iii.) cites as a description of all natural men. So
it is said of the ivicked, Psal. cxl. 3. " They have sharpened their
tongues as a serpent ; adders' poison is under their lips ;" which
the same apostle, in the same place, also cites as what is said
of all natural men. The very same gross sins which are here
mentioned in the fiftieth Psalm, are from time to time inserted
in Solomon's descriptions of the wicked man, as opposed to the
righteous, in the Book of Proverbs. Particularly, the sins men-
tioned in the 19th verse of that Psalm, " Thou givest thy mouth
to evil, and thy tongue frameth deceit ;'" are thus mentioned, as
belonging to the character of the wicked man, Prov. xii. 5, 6.
" The thoughts of the righteous are right : but the counsels of
the wicked are deceit. The words of the wicked are to lie in
wait for blood ; but the mouth of the vpright shall deliver them."
Nevertheless it is plain, that the wise man in this Book, in his
distinction of the righteous and the wicked, means the same as
godly and ungodly. Only reading the two foregoing chapters
will be enough to satisfy any of this. Observe chap. x. 3, 7,
16, 20, 21, 24, 28—32, and xi. 3, 5, 9, 11, 18—23, 30, 31, be-
sides innumerable other like texts all over the Book, in chap.
332 QLALIFICATIOXS FOR COMMUKIOX. ^ART. il.
i. 16. it is said of sinners, " Their feet run to evil, and make
haste to shed blood." This the apostle, in Rom. iii. 15. cites
as belonging to the description of all natural men. So in the
description of the wicked, Prov. iv. 14 — 19. it is said, that
" they sleep not unless they have done mischief; that they drink
the wine of violence," &c. ; and yet by the wicked there is
meant the same with the graceless man ; as appears by the anti-
thesis there made between him and the just, or righteous, whose
path is as the shining light, that shineth more and more to the
perfect day.
As a further evidence that by the wicked in Psal. 1. 16. is
meant the same as the ungodly or graceless, it is to be observed,
here is a pretty manifest antithesis^ or opposition between the
wicked, and the saints, that shall be gathered to Christ at the
day of judgment, verse 5. There God, speaking of his coming
to judgment, says, " Gather my saints together, those that
have made a covenant with me by sacrifice :" And then, after
shewing the insufficiency of the sacrifices of beasts, implying
that it is a greater sacrifice by which these saints make a cove-
nant with him, it is added, " But to the wicked [that are not
in the number of my saints] " God doth say. What hast thou to
do, to take my covenant into thy mouth ?" Approving of the
covenanting of the former, but disapproving the covenanting of
the latter. As to the gathering of God's saints there mentioned,
if we consider the foregoing and the following verses, it is evi-
dently the same with the gathering of his elect, when Christ
comes in the clouds of heaven, Matth. xxiv. 30, 31 ; and with
the gathering of the righteous, as his wheat into his barn, at the
day of judgment, Matth. xiii. And therefore there is as much
reason to suppose, that by the wicked, which are opposed to
them, is meant all graceless persons, as there is to understand
the doers of iniquity^ Matth. xiii. as opposed to the righteous,
which shall then " shine forth as the sun in the kingdom of their
Father," verse 43. — And there is one thing more which still
further confirms me in my construction of Psalm 1. 16. which is,
that the plain reason here given against wicked men taking
God's covenant into their mouths, holds good with respect to all
graceless men, viz. because they do not comply with, but reject
the very covenant, which they with their mouths profess to own
and consent to. Verse 17, " Seeing thou hatest instruction, and
castest my words behind thee :" as much as to say, " thou re-
jectest and hast a reigning enmity against my statutes,with which
thou declarest and professest a compliance." And this is the
spirit and practice of all who live in the sin of unbelief and
rejection of Christ ; they live in a way that is altogether incon-
sistent with the covenant of grace ; for against the sum and sub-
stance of the condition and engagement of that covenant everv
Sect, iv. Reason requires a hearty profession. 333
natural man is under the reigning power of enmity, and lives in
contradiction to it. Therefore, I think, it follows, that they who
know it is thus with them, have nothing' to do to take GocVs cove-
nant into their mouths.
SECT. IV.
The nature of things seems to afford no good reason why the peo-
ple of Christ should not openly profess a proper respect to him
in their hearts., as ivell as a true notion of him in their heads^
or a right opinion of him in their judgments, and this is con-
firmed by Scripture testimony.
I can conceive of nothing reasonably to be supposed as the
design or end of a public profession of reMgion, that does not as
much require a profession of honour, esteem, and friendship of
heart towards Christ, as an orthodox opinion about him ; or why
the former should not be as much expected and required in or-
der to be admitted into the company of his friends and followers,
as the latter. It cannot be because the former in itself is not as
important as the latter ; seeing the very essence of religion itself
consists in the former, and without it the latter is wholly vain,
and makes us never the better ; neither happier in ourselves, nor
more acceptable to God. — One end of a public profession of
religion is giving public honour to God. But surely the profes-
sion of inward esteem, and a supreme respect of heart towards
God more directly tends to it, than the declaring of right specu-
lative notions of him. We look upon it that our friends do the
more especially and directly put honour upon us, when upon
proper occasions they stand ready not only to own the truth of
such and such facts concerning us, but also to testify their high
esteem, and cordial and entire regard to us. When persons only
manifest their doctrinal knowledge of religion, and express the
assent of their judgments, but at the same time make no pre-
tence but that they are wholly destitute of all true love to God,
and are under the dominion of enmity against him, their profes-
sion is, in some respects, very greatly to God's dishonour : For
they leave reason for the public greatly to suspect that they hold
the truth in unrighteousness., and that they are some of those
who have both seen and hated Christ and his Father, John xv.
24. Who of all persons have the greatest sin, and are most to
God's dishonour.
I am at a loss, how that visibility of saintship, which the
honoured author of The Appeal to the Learned supposes to be
all that is required in order to admission to the Lord's supper,
can be much to God's honour, viz. Such a visibilitv as leaves
334 QUALIFICATIONS FOR COMMUNIOX. PART II.
reason to believe, that the greater part of those who have it, are
enemies to God in their hearts, and inwardly the servants of" sin.
Such a visibility of religion as this, seems rather to increase a
visibility of wickedness in the world, and so of God's dishonour,
than any thing else; i. e. it makes more wickedness visible to
the eye of a human judgment, and gives men reason to think
there is more wickedness in the world than otherwise would be
visible to them. Because we have reason to think, that those
who live in a rejection of Christ, under the light of the gospel,
and the knowledge and common belief of its doctrine, have
vastly greater sin and guilt than other men. And that venerable
divine himself did abundantly teach this.
Christ came into the world to engage in a war with God's
enemies, siji and Satan ; and a great war there is maintained be-
tween them ; and the contest is, who shall have the possession
of OUR HEARTS. Now it is reasonable, under these cir-
cumstances, that we should declare on whose side we are, whe-
ther on Christ's side, or on the side of his enemies. If we would
be admitted among Christ's friends and followers, it is reason-
able, that we should profess we are on the Lord's side, and that
we yield OUR HEARTS to him, and not to his rivals. And
this seems plainly to be the design and nature of a public pro-
fession of Christ, If this profession is not made, no profession
is made that is worth regarding, in such a case as this, and to any
such purpose as being admitted among his visible friends. There
is no being on Christ's side, in this case, but with an undivided
heart preferring him to all his rivals, and renouncing them all for
his sake. The case admits of no neutrality, or lukewarmness,
or a middle sort of persons with a moral sincerity, or such a
common faith as is consistent with loving sin and the world bet-
ter than Christ. He that is not with /ne (says ' 'srist) is against
me. And therefore none profess to be on Christ's side, but they
who profess to renounce his rivals. For those who would be
called Christians, to profess no higher regard to Christ than what
will admit of a superior regard to the world, is more absurd than
if a woman pretending to marry a man, and take him for her
husband, should profess to take him in some sort, but yet not
pretend to take him in such a manner as is inconsistent with her
allowing other men a fuller possession of her, and greater inti-
macy with her, than she allows him. The nature of the case,
as it stands between us and Jesus Christ, is such, that an open
solemn profession of being entirely for him, and giving him the
possession of our hearts, renouncing all competitors, is more
requisite in this, than a like possession in any other case. The
profession of an intermediate sort of state of our mind, is very
disagreeable to the nature of Christ's work, and kingdom in the
world, and all thatbelongs to the designs and ends of his admi-
Sect. iv. Reason requires a hearty Profession- 335
nistrations : and for ministers and churches openly to establish
such a profession of Christ as part of his public service, which
does not imply more than lukewarmness, is, I fear, to make a
mere sham of a solemn public profession of Christianity, and
seems to be wholly without warrant from the word of God, and
greatly to his dishonour.
It cannot be justly pretended as a reason why the opinion
concerning doctrines should be professed, and not friendship or
respect of heart, that the former is more easily discerned and
known by us than the latter. For though it be true, that men
may be at a loss concerning the latter, yet it is as true they may
be so concerning the former too. They may be at a loss in
many cases concerning the fulness of the determination of
their own inclination and choice; and so they may concerning
the fulness of the determination of their judgment. I know
of nothing in human nature that hinders the acts of men's
wills being properly subject to their own consciousness, any
more than the acts of their judgment ; nor of any reason to
suppose that men may not discern their own consent, as well as
their assent. The Scripture plainly supposes gracious disposi-
tions and acts to be things properly under the eye of conscience :
2 Cor. xiii. 5. " Know ye not your own selves ?" John xxi.
15. " Simon son of Jonas, lovest thou me ?" and many other
places. Nor is the nature of godliness less made known, than
the true doctrines of religion. Piety of heart, in the more es-
sential things belonging to it, is as clearly revealed, as the doc-
trines concerning the nature of God, the person of the Messiah,
and the method of his redemption.
We find in Scripture, that all those of God's professing
people or visible saints who are not truly pious, are represented
as counterfeits, as having guile, disguise, and a false appear-
ance, as making false pretences, and as being deceitful and hy-
pocrites.— Thus Christ says of Nathanael, John i. 47. " Behold
an Israelite indeed, in whom is no guile ;" that is, a truly gra-
cious person ; implying that those of God's professing people,
who are not gracious, are guileful, and deceitful in their pro-
fession. So sinners in Zion, or in God's visible church, are
called hypocrites. Isaiah xxxiii. 14. " The sinners in Zion are
afraid, fearfulness hath surprised the hypocrites.'^'' Isaiah xi. 17.
" Every one is an hypocrite and an evil-doer." So they are
called lying children, Isaiah xxx. 9, and chap. lix. 13, and are
represented as lying, in pretending to be of the temple or church
of God. Jer. vii. 2, 4. " Hear the word of the Lord, all ye of
Judah, that enter in at these gates to worship the Lord. — Trust
ye not in lying words, saying. The temple of the Lord, the tem-
ple of the Lord, the temple of the Lord are these." These
are spoken of as falsely caUing themselves of the holy city.
336 QUALIFICATIONS FOR COMMUNION. I'ART 11.
Isaiah xlviii. 1, 2. They are called silver-dross, and reprobate
or refuse silver. (Ezek. xxii. 18, Jer. vi. 30,) which glisters and
shows like true silver, but has not its inward worth. So they
are compared to adulterated wine, Isaiah i. 22 ; and to trees
full o^ leaves, bidding fair for fruitfulness, Matth. xxi. 19. Clouds
that look as if they were full of rain, yet bring nothing but
tvind, Jude 12. Wells ivithout water, that do but cheat the
thirsty traveller, 2 Pet. if. 13. A deceitful bow, that appears
good, but fails the archer. Psalm Ixxviii. 57. Hos. vii. 15. — Mr.
Stoddard, in hi.5 Appeal to the Learned, from time to time, sup-
poses all visible saints, who are not truly pious, to be hypocrites.
as in page 15, 17, 18.
Now what ground or reason can there be thus to repre-
sent those to be visible saints, or members of God's visible
church, who are not truly pious, if the profession of such does
not imply any pretence to true piety ; and when they never
made a pretence to any thing more than common grace, or mO'
ral sincerity, which many of them truly have, and therefore are
not at all hypocritical or deceitful in their pretences, and are as
much without guile, in what they make a profession of, as Na-
thanael was ? The Psalmist, speaking of sincere piety, calls it
truth in the inward parts. Psalm li. 6. " Behold thou desirest
truth in the inward parts." It is called truth with reference to
some declaration or profession made by God's visible people :
but on the hypothesis which I oppose, common grace is as pro-
perly truth in the inward parts, in this respect, as saving grace.
God says concerning Israel, Deut. xxxii. 5. " Their spot is not
the spot of his children." God here speaks of himself, as it
were, disappointed ; the words having reference to some pro-
fession they had made. For why should the remark be made,
after this manner, that spots appeared upon them, and showed
marks that they were not his children, if they never pretended
to be his children, and never were accepted under any such no-
tion to any of the privileges of his people ?
God is pleased to represent himself in his word as if he
trusted the profession of his visible people, and as disappointed
when they did not approve themselves as his faithful, steadfast,
and thorough friends. Isaiah Ixiii. 8, 9, 10. " For he said.
Surely they are my people, children that will not lie. So he
was their Saviour : In all their affliction he was afflicted. But
they rebelled and vexed his Holy Spirit ; therefore he was turned
to be their enemy." The same is represented in many other
places. I suppose that God speaks after this manner, because,
in his present external dealings with his visible people, he does
not act in the capacity of the Searcher of Hearts, but accom-
modates himself to their nature, and the present state and cir-
cumstances of his church, and speaks to them and treats them
Sect, rv. Reason requires, a hearty Profession. 337
after the manner of men, and deals with them in their own way.*'
But supposing the case to be even thus, there would be no ground
for such representations, if there were no profession of true god-
liness. When God is represented as trusting that men will be
his faithful friends, we must understand that he trusts to their
pretences. But how improperly would the matter be so repre-
sented, if there were no pretences to trust to, no pretences of any
real thorough friendship? However there may be a profession
of some cotnmon affection that is morally sincere, yet there is
no pretence of loving him more than, yea not so much as his
enemies. — What reason 1o trust that they will be faithful to God
as their master, when the religion they profess amounts to no
more than serving two masters ? What reason to trust that they
will be stable in their ways, when they do not pretend to be of
a single heart, and all know that the double-minded persons
used to be unstable in all their ways ? Those who only profess
moral sincerity or common grace, do not pretend to love God
above the world. And such grace is what God and man know
is liable to pass away as the early dcii\ and the morning cloud. —
If what men profess amounts to nothing beyond lukeivarm7iess,
it is not to be expected that they will be faithful to the death.
If men do not pretend to have any oil in their vessels, what
cause can there be to trust that their lamps will not go out ? If
they do not pretend to have any root in them, what cause is
there for any disappointment when they wither away.
When God, in the forementioned place, Isa, Ixiii. represents
himself as trusting Israel's profession, and saying. Surely they
are my people, children that loill not lie : it cannot be under-
stood, as if he trusted that they were his people in that sense, in
which the ten tribes were called God's people after they had
given up themselves to idolatry for two or three hundred years
together without once repenting. But, surely they are my sin-
cere saints and children, as they profess to be, Israelites indeed,
without guile ; they would not do so evil a thing as to make a.
lying profession. This seems to be the plain import of the
words. It therefore shews that the profession they made was
of real vital godliness.
The eight first verses of the fifty-sixth cliapter of Isaiah, I
think, afford good evidence, that such qualifications are requisite
in order to the privileges of a visible church state, as I have in-
sisted on. — In the four preceding chapters we have a prophecy of
gospel-times, the blessed state of things which the Messiah should
introduce. The prophecy of the same times is continued in the
* This distinction is too vague. A more satisfactory reason is, that the very-
nature of moral p:ovcrnment requires this mode of treatment. See " An Essay-
on Equity and Sovereignty" througliout. — W.
VOL. IV. 43
'6iib QOALlflCATIOXS FOR COMMDNIOX. I'ART 1.%
former part of this chapter. Here we have a prophecy of the
abohshing of the ceremonial law, which was a wall of separa-
lion, that i<ept two sorts of persons (viz. eunuchs and Gentiles)
out from the ordinances of the church or congregation of the
Lord (for the words congregation and church are the same,) the
place of whose meeting was in God's house within Gods walls,
ver. 5. and on Gods holy mountain, ver. 7. That in the cere-
monial law which especially kept out the Gentiles, was the law
of circumcision ; and the law that the eunuch shall not enter
into the congregation or church of the Lord, we have in Deut.
xxiii. \. Now here it is foretold, that in the days when " God's
salvation shall be come, nnd his righteousness revealed,'' by the
coming of the Messiah, this wall of separation should be broken
down, this ceremonial law removed out of the way, (but still
taking care to note, that the law of the Sabbath shall be con-
tinued, as not being one of those ceremonial observances which
shall be abolished ;) and then it is declared, what is the great
qualification which should be looked at in those blessed days,
when these external ceremonial qualifications of circumcision
and soundness of body should no more be insisted on, viz. piety
of heart and practice, "joining themselves to the Lord, loving
the name of the Lord, to be his servants, choosing the things
that please him," &c. Ver. 3, &:c. " Neither let the son of the
stranger that hath joined himself to the Lord, speak, saying.
The Lord hath utterly separated me from his people ; neither
let the eunuch say. Behold, I am a dry tree; for thus saith the
Lord unto the eunuchs that keep my Sabbaths, and choose the
things that please me, and take hold of my covenant, even unto
them will I give in my house, and within my walls, a place, and
a name better than of sons and of daughters ; I will give unto
them an everlasting name, that shall not be cut ofi'. Also the
sons of the stranger that join themselves to the Lord, to serve
him, and to love the name of the Lord, to be his servants, every
one that keepeth the Sabbath from polluting it, and taketh hold
of my covenant : Even them will I bring to my holy mountain,
and make them joyful in my house of prayer ; their burnt-offer-
ings and their sacrifices shall be accepted upon mine altar : For
mine house shall be called an house of prayer for all people.
The Lord God which gathered the outcasts of Israel, saith.
Yet will I gather others to him besides those that are gathered
unto him."
^ECT. V. Chrisfs Representations require it. 33i>
SECT. \ .
T/ie representations ichich Christ makes of his visible church.,
from time to time., in his discourses and parables., make the
thing manifest ichich I have laid down.
This is required by the representation which Christ makes
in the latter end of Matthew vii. of the final issue of things with
respect to the diflereiit sorts of members of his visible church.
Those that only say, Lord, Lord, and those who do the will of
his Father which is in heaven ; those who build their house upon a
rock, and those icho build upon the sand. They are all (of both
kinds) evidently such as have pretended to an high honour and
regard to Christ, have claimed an interest in him, and accord-
ingly hoped to be finally acknowledged and received as his.
Those visible Christians who are not true Christians cry, Lord,
Lord ; that is, are forward to profess respect, and claim rela-
tion to him, and will be greatly disappointed hereafter in not
being owned by him. They shall then come and cry. Lord, Lord.
This compellation, Lord, is commonly given to Jesus Christ in
the New Testament, as signifying the special relation which
Christ stood in to his disciples, rather than his universal domi-
nion. They shall then come and earnestly claim relation, as it
is represented of Israel of old, in the day of their distress, and
God's awful judgments upon them, Hos. viii. 2. " Israel shall
cry unto me, My God, we know thee." To knoio does not
here intend speculative knowledge, but knowing as one knows
his own, with a peculiar respect and interest. These false dis-
ciples shall not only claim interest in Christ, but shall plead and
bring arguments to confirm their claim ; " Lord, Lord, have we
not prophesied in thy name, and in thy name have cast out de-
vils, and in thy name have done many wonderful works?" It
is evidently the language of those that are dreadfully disappoint-
ed. Then (says Christ) / will profess unto them, 1 never knew
you ; depart from me ye that work iniquity : q. d. " Though they
profess a relation to me, I will profess none to them ; though
they plead that they know me, and have an interest in me, I will
declare to them that I never owned them as any of mine ; and
will bid them depart from me as those that I will never own,
nor have anything to do with in such a relation as they claim."
Thus all the hopes they had lived in, of being hereafter receiv-
ed and owned by Christ as in the number of his friends and fa-
vourites, are dashed in pieces. This is further illustrated by
what follows, in the comparison of the wise man who built his
340 tiUALlFrCATIOXS FOR C03IMUXI0N'. PART II.
house on a rock ; representing those professed disciples who
build their hope of an interest in him on a sure foundation whose
house shall stand iti the trying day, and the foolish man who
built his house on the sand ; representing those professed disci-
ples or hearers of his word, who build their opinion and hope of
an interest in him on a false foundation, whose house in the
great time of trial shall have a dreadful fall, their vain hope
shall issue in dismal disappointment and confusion.
On the whole, it is manifest that all visible Christians or
saints, all Christs's professing disciples or hearers that profess
him to be their Lord, according to the Scripture notion of pro-
fessing Christ, are such as profess a " saving interest in him and
relation to him, and live in the hope of being hereafter owned as
those that are so interested and related." — By those that hear
Chrisfs sayings, in this place, are not meant merely auditors
of the word preached ; for there are many such who make no
pretence to an interest in Christ, and have no such hope or opi-
nion built on any foundation at all ; but those who profess to
hearken, believe, and yield submission to the word of Christ.
This is confirmed by the manner in which the matter is express-
ed in Luke vi. " Whosoever cometh to me and heareth my
sayings, and doth them, I will shew you to whom he is like :" ?'.
e. Whosoever visibly comes to me, and is one of my professed
disciples, &c.
This matter is confirmed by that parallel representation
that Christ gives us in Luke xiii. 25 — 29, of his final disposal of
the two different sorts of persons that are in the kingdom or
church of God ; viz. those who shall be allowed in his church
or kingdom when it comes to its state of glory, and those who
though they have visibly been in it, shall be thrust out of it. It
is represented of the latter, that they shall then come and claim
relation and interest, and cry, " Lord, Lord, open to us;" and
" Christ shall answer and say, I know you not whence ye are."
As much as to say, " Why do you claim relation and acquain-
tance with me ? You are strangers to me, I do not own you."
"Then (it is said) they shall begin to say. We have eaten and
drank in thy presence, and thou hast taught in our streets." As
much as to say, " This is a strange thing, that thou dost not own
us! We are exceedingly surprised, that thou shouldest account us
as strangers that have no part in thee, when we have eaten and
drank in thy presence," &:c. And when he shall finally insist
upon it, that he does not own them, and will have nothing to do
with them as his, " then there shall be weeping and gnashing of
teeth ;" then they shall be filled with dismal disappointment, con-
fusion and despair, when they shall see Abraham, Isaac, and Ja-
cob, and all the prophets in the kingdom of God, with whom
they expected to dwell for ever there, and they themselves thrust
Sect. v. Chrisfs Representations require it. 341
out. By this it is evident, that those visible members of the
kingdom of God, that hereafter shall be cast out of it, are such
as look upon themselves now interested in Christ and the eter-
nal blessings of his kingdom, and make that profession.
The same is manifest by the parable of the ten virgins,
Matt. XXV. In the first verse it is said. The kingdom of heaven
(i. e. the church of Christ) is likened unto ten virgins. The
two sorts of virgins evidently represent the two sorts of mem-
bers of the visible church of Christ ; the wise, those who are
true Christians ; and the foolish, those who are apparent, but
not true Christians. The foolish virgins were to all appearance
the children of the bride-chamber ; such as had accepted of
the invitation to the wedding, which represents the invitations
of the gospel, wherein the bridegroom and bride say, Come.
They herein had testified the same respect to the bridegroom
and bride that the wise had. The parable naturally leads us
to suppose, that they were to appearance every way of the
same society with the wise, pretended to be the same sort of
persons, in like manner interested in the bridegroom, and that
they were received by the wise under such a notion. They
made a profession of the very same kind of honour and regard
to the bridegroom, in going forth to meet him with their
lamps, as his friends to show him respect, and had the same
liopes of enjoying the privileges and entertainments of the
wedding : there was a difterence with respect to oil in their
vessels, but their was no dift'erence with respect to their lamps.
One thing intended by their lamps, as I suppose is agreed by
all, is their profession. This is the same in both ; and in both
it is a profession of grace, as a lamp (from its known end and
use) is a manifestation or show of oil. Another thing signified
by the blaze of their lamps seems to be the light of hope.
Their lamps signify in general the appearance of grace or god-
liness, including both the appearance of it to the view or judg-
ment of others, and also to their own view, and the judgment
they entertain of themselves. Their lamps shone, not only in
the eyes of others, but also in their own eyes. This is con-
firmed, because on hearing the midnight-cry, they find their
Jumps are gone out ; which seems most naturally to represent,
that however hypocrites may maintain their hopes while they
live, and M-hile their Judge is at a distance, yet when they come
to be alarmed by the sound of the last trumpet, their hopes will
immediately expire and vanish away, and very often fail them
in the sensible approaches of death. Where is the hope of the
hypocrite^ when God takes away his soul ? But till the mid-
night-cry the foolish virgins seem to entertain the same hopes
with the wise. When they first went forth with the wise vir-
gins, their lamps shone in their own eyes, and in the eyes of
34'2 QUALIFICATION'S FOR COMMUXJO.N. TART li
others, in like manner, with the lamps of the wise virgins. — So
that by this parable it also appears, that all visible members of
the Christian church, or kingdom of heaven, arc those that pro-
fess to be gracious persons, as looking on themselves, and at
least pretending to be such.
And that true piety is what persons ought to look at in
themselves as the qualification that is proper in coming into
the visible church of Christ, and taking the privileges of its
members, I think, is evident also from the parable of the mai--
riage, which the king made for his son. Matt. xxii. particularly
the llth and I2th verses. " And when the king came in to
see the guests, he saw there a man which had not on a wed«
ding-garment : and he saith unto him, Friend, how camest thou
in hither, not having on a wedding-garment ? And he was
speechless." — Mr. Stoddard says, {Appeal., page 4, 5,) " Here
Is a representation of the day of judgment ; and such persons
as come for salvation without a icedding-garment shall be
rejected in that day. So that here being nothing said about
the LorcVs supper, all arguing from this Scripture falls to the
ground." Upon which I take leave to observe, that the king's
coming in to see the guests, means Christ's visiting his pro-
fessing church at the day of judgment, I make no doubt :
but, that the guests coming into the king's house means persons
coming for salvation at the day of judgment, I am not con-
vinced. If it may properly be represented, that any reprobates
will come for salvation at the day of judgment, they will not
do so before the king appears ; but Christ will appear^rsf, and
then they will come and cry to him for salvation. — Whereas,
in this parable, the guests are represented as gathered together
in the king's house before the king appears, and the king as
coming in and finding them there ; where they had entered
while the day of grace lasted, while the door was kept open,
and invitations given forth ; and not like those who come for
salvation at the day of judgment, Luke xiii. 25, who come
" after the door is shut, and stand without, knocking at the
door." 1 think it is apparent beyond all contradiction, that
by the guests coming into the king's house at the invitation of
the servants, is intended Jews and Gentiles coming into the
Christian church, at the preaching of Christ's apostles and
others, making profession of godliness, and expecting to par-
take of the eternal marriage-supper. I showed before, that
what is called the house of God in the New Testament, is his
church. In this parable, the king first sends forth his servants
to call them that loere hidden, and they would not come ; and
they having repeatedly rejected the invitation, and evil entreat-
ed the servants, the king sent forth his armies and burnt up their
city ; representing the Jews being first invited, and rejecting the
Sect. v. ChrisVs Representations require it. Sio
invitations of the gospel, and persecuting Christ's ministers,
and so provoking God to give up Jerusalem and the nation to
destruction. Then the king sends forth his servants into the
high-ways^ to call in all sorts ; upon which many flocked into
the king's house : hereby most plainly representing the preach-
ing the gospel to the Gentiles, and their flocking into the Chris-
tian church. This gathering of the Gentiles into the king's
liouse, is BEFORE the day of judgment, and the man without
the wedding-garment among them. It fitly represents the re-
sorting that should be to the Christian church, during the day
of grace, through all ages ; but by no means signifies men's
coming for salvation after the day of grace is at an end, at
Christ's appearing in the clouds of heaven. Let this parable
be compared with that parallel place, Luke xiv. 16 — 24. The
company gathered to the marriage in this parable, plainly re-
presents the same thing with the company of virgins gathered
to the marriage in the other parable. Mat. xxv. viz. the company
of visible saints, or the company belonging to the visible king-
dom of heaven ; and therefore both parables are introduced
alike with these words, " The kingdom of heaven is like unto,"
&c. As to the man's being cast out of the king's house when
the king comes in to see his guests, it is agreeable to other re-
presentations made of false Christians being thrust out of God's
kingdom at the day of judgment ; the " servant's not abiding
in the house for ever, though the son abideth ever ;" God's
" taking away their part out of the holy city, and blotting their
names out of the book of life," &c.
Mr. Stoddard says, " This person that had not a wedding-
garment, was a reprobate ; but every one that partakes of the
Lord's supper without grace is not a reprobate." I answer, all
that will be found in the king's house without grace when the
king comes in to see the guests, are doubtless reprobates.
If it be questioned, whether by the ivedding- garment be
meant true piety, or wi»ether hereby is not intended moral
sincerity, let the Scripture interpret itself; which elsewhere
tells us plainly what the wedding-garment is at the marriage of
the Son of God : Rev. xix. 7, 8. " The marriage of the Lamb
is come, and his wife hath made herself ready. And to her
was granted that she should be arrayed in fine linen, clean and
white ; for the fine linen is the righteousness of saints." None,
I suppose, will say, this righteousnes that is so pure, is the
common grace of lukewarm professors, and those that go about
to serve God and mammon. The same wedding-garment we
have an account of in Psal. xlv. 13, 14. " The king's daughter
is all glorious within, her clothing is of wrought gold : she shall
be brought unto the king in raiment of needle-work." But we
need go no Avhere else but to the parable itself ; that alone
344 QUALIFICATIONS FOR COAiMUNlOX. lAKI 11.
determines the matter. Tlie wedding-garment spoken of as
That without which professors will be excluded from among
God's people at the day of judgment, is not moral sincerity/, or
common grace, but special saving grace. If common grace
were the wedding-garment intended, not only would the king
cast out those whom he found without a wedding-garment, but
also many ivith a wedding-garment : for all such as shall be
found then with no better garment than moral sincerity, will
be bound hand and foot, and cast into outer darkness : such a
wedding garment as this will not save them. So that true pi-
ety, unfeigned faith, or the righteousness of Christ which is
upon every one that believeth, is doubtless the wedding-gar-
ment intended. But if a person has good and proper ground
to proceed on in coming into the king^s house, that knows he is
without this wedding-garment, why should the king upbraid
him, saying, " How camest thou in hither, not having a wed-
ding-garment ?" And why should he be speechless, when ask-
ed such a question ? Would he not have had a good answer
to make ? viz. " Thou thyself hast given me leave to come in
hither, without a wedding-garment.'''' Or this, " Thy own word
is my warrant ; which invited such as had only common grace
or moral sincerity to come in."
SECT. VI.
What tooJc place, in fact, in the manner and circumstances of
the admission of members into the primitive Christian church,
and the profession they made in order to their admission, as
recorded in the Acts of the Apostles, will further confirm the
point.
We have an account, concerning these, of their being first
awakened by the preaching of the apostles and other ministers,
and earnestly inquiring lohat they should do to he saved ; and of
their being directed to repent and believe on the Lord Jesus, as
the way to have their sins blotted out, and to be saved ; and
then, upon their profess'ing that they did believe, of their being
baptized and admitted into the Christian church. Now can any
reasonably imagine, that these primitive converts, when they
made that profession in order to their admission, had any such*
distinction in view as that which some now make, of two sorts of
real Christianity, two sorts of sincere faith and repentance, one
with amoral and another with a ^rac/o^/s sincerity ? Or, that the
apostles, who disciplined them and baptized them, had instructed
them in anv such distinction ? The history informs us of their
Sect. VI. Primitive Admissions 2^rove it. 345
teaching them but one faith and repentance ; Belieiing in Christ
that they might he saved, and repentance for the remission of
sins : and it would be unreasonable to suppose, that a thought
of any lower or other kind entered into the heads of these con-
verts, when immediatel) upon (heir receiving such instructions
they professed /a<f A and repentance ; or that those who admit-
ted them understood them as meaning any other but what they
professed.
Let us particularly consider what we are informed con-
cerning those multitudes, whose admission we have an account
of in Acts ii. We are-told concerning the three thousand first
converts, that they were greatly awakened by the preaching of
the apostles, pr/c^crf in their hearts, made sensible of their guilt
and misery ; and said to Peter, and the rest of the apostles, men
and brethren, what shall we do ? i. e. What shall we do to be
saved, and that our sins may he remitted ? Upon which they
directed them what they should do, viz. Repent and he haptized,
in the name of the Lord Jesus, for the remission of sins. They
are here directed into the way of salvation, viz. Faith and re-
pentance, with a proper profession of these. — Then, we are
told, that they which gladly received the icord were baptized j
that is, they which appeared gladly to receive the word, or ma-
nifested and professed a cordial and cheerful compliance with
the calls of the word, with the directions which the apostles
had given them. The manifestation was doubtless by some
profession, and the profession was of that repentance for the
remission of si7is, and that faith in Christ, which the apostles
had directed them to, in answer to their inquiry, zvhat they
should do to be saved. ^ I can see no ground to suppose they
thought of any lower or other kind. And it is evident by what
follows, that these converts now looked upon it that they had
complied with these directions, and so were at peace with God.
Their business now is to rejoice and praise God from day to
day ; " they continued steadfastly in the apostles' doctrine and
fellowship — — continuing daily with one accord in the temple,
and breaking bread from house to house, they did eat their meat
with gladness and singleness of heart, praising God." The <ic-
count of them now is not as of persons under awakenings,
weary and heavy-laden sinners, under an awful sense of guilt
and wrath, pricked in their hca?'ts, as before ; but of persons
whose sorrow was turned mto joy, looking on themselves as
now in a good estate. And in the last verse it is said, " The
Lord added to the church daily such as should be saved ;'' in
the original it is tous (fcj^oixsvag, the saved ; oi rfoj^ojxsvo/ was a com-
mon appellation given to all visible Christians, or to all mem-
bers of the visible Christian church. It is as much as to say,
the converted, or the regenerate. Being con vetted is in Serin
T*OT.. IV. 44
346 QUALIFICATIONS FOR COMMUNION. PART II.
ture called being saved, because it is so in effect ; they were
" passed from death to life," John v. 24. Tit. i. 4, " Accord-
ing to his mercy he SAVED us, by the washing of REGENE-
RATION, and renewing of the Holy Ghost." 2 Tim. i. 9.
" Who hath SAVED us, and called us with an holy calling."
Not that all who were added to the visible church were indeed
regenerated, but they were so in profession and repute, and
therefore were so in name. 1 Cor. i. 18. " The preaching of
the cross is to them that perish, foolishness ; but unto us [i. e.
us Christians] which are SAVED, [tois (^u^o^swig'] it is the power
of God." So those that from time to time were added to the
primitive church, were all called o; Cw^ofji-fvoi, the saved. Before,
while under awakenings, they used to inquire of their teachers,
what they should do to be saved ; and the directions that used
to be given them, were to repent and believe in Christ, and be-
fore they were admitted into the church, they professed that
they did so ; and thenceforward, having visibly complied with
the terms proposed, they were called THE SAVED ; it being
supposed that, they now had obtained what they inquired after
when they asked what they should do to be saved. Accord-
ingly we find that Christ's ministers treated them no more as
miserable perishing sinners, but as true converts ; not setting
before them their sin and misery to awaken them, and to con-
vince them of the necessity of a Saviour, exhorting them to
fly from the wrath to come, and seek conversion to God ; but
exhorting them to hold fast the profession of their faith, to
continue in the grace of God, and persevere in holiness ; en-
deavouring by all means to confirm and strengthen them in
grace. Thus when a great number believed and turned to the
Lord at Antioch, Barnabas was sent to them ; " who, when he
came, and had seen the grace of God, was glad, and exhorted
them all, that with purpose of heart they should cleave to the
Lord." Acts xi. 23 ; see also Acts xiii. 43. and xiv. 22. and
XV. 32, 4L and xx. 32. And when the apostles heard of the
conversion of the Gentiles to the Christian faith, visible by
their profession when they joined themselves to the Christian
church, they supposed and believed that God had given them
saving repentance, and an heart-purifying faith. Acts xi. 18.
" When they heard these things, they held their peace, and
glorified God, saying. Then hath God also granted unto the
Gentiles repentance unto life." Chap. xv. 9. " And put
no difference between us and them, purifying their hearts by
FAITH."
If any should here object, that when such multitudes were
converted from Judaism and Heathenism, and received into
the Christian church in so short a season, it was impossible
there should be time for each one to say so much in his public
Sect. vi. Primitive Admissions prove it. 347
profession, as to be any credible exhibition of true godliness to
the church : I answer, this objection will soon vanish, if we
particularly consider how the case was with those primitive
converts, and how they were dealt with by their teachers. It
was apparently the manner of the first preachers of the gospel,
when their hearers were awakened, and brought in good earnest
to inquire what they should do to be saved, then particularly
to instruct them in the way of salvation, and explain to them
what quahfications must be in them, or what they must do in
order to their being saved, agreeable to Christ's direction,
Mark xvi. 15, 16. This we find was the method they took with
the three thousand, in the second chapter of Acts, ver. 37 — 40.
And it seems, they were particular and full in it : they said
much more to them than the words recorded. It is said,
ver. 40, " With many other words did Peter testify and exhort."
And this we find to be the course Paul and Silas took with the
jailer, chap. xvi. Who also gave more large and full instruc-
tions than are rehearsed in the history. And when they had
thus instructed them, they doubtless saw to it, either by them-
selves or some others who assisted them, that their instructions
were understood by them, before they proceeded to baptize
them. For I suppose, none with whom I have to do in this
controversy, will maintain, from the apostles' example, that
we ought not to insist on a good degree of doctrinal knowledge
in the way and terms of salvation, as requisite to the admission
of members into the church. And after they were satisfied
that they well understood these things, it took up no great
time to make a profession of them, or to declare that they did
or found in themselves, those things they had been told of as
necessary to their salvation. After they had been well informed
what saving faith and repentance were, it took up no more
time to profess that faith and repentance, than any other. —
In this case not only the converts' words, but the words of the
preacher, which they consented to, and in effect made their
own, are to be taken into their profession. For persons that
are known to be of an honest character, and manifestly qualified
with good doctrinal knowledge of the nature of true godliness,
in the more essential things which belong to it, solemnly to
profess they have or do those things, is to make as credible
a profession of godliness as I insist upon. And we may also
well suppose, that more words were uttered by the professors,
and with other circumstances to make them credible, than are
recorded in that very brief history, which we have of the
primitive church in the Acts of the Apostles ; and also we may
yet suppose one thing further, viz. that in that extraordinary
state of things so particular a profession was not requisite in
order to the church's satisfaction, cither of doctrines assented
348 QUiLIFlCATiOiVS FOR COMMUNION. i-ART. If,
to, or of the consent and disposition of the heart, as may be
expedient in a more ordinary state of things ; for various rea-
sons thrit miijjht be given, would it not too much lenjjthen out
this discourse.
One tiling which makes it very evident, that the inspired
ministers of the primitive Cliristian church looked upon saving
faith as the proper matter of the profession requisite in order to
admission into the church, is the story of Philip and the eunuch,
in Acts viii. For when the eunuch desires to be baptized,
Philip makes answer, ver. 37. " If thou believest with all
thine heart, thou mayest." Which words certainly imply, that
helieving with all his heart was requisite in order to his coming
to this ordinance properly and in a due manner. I cannot con-
ceive what should move Philip to utter these words, or what
he should aim at in them, if at the same time he supposed,
that the eunuch had no need to look at any such qualification
in himself, or at all to inquire whether he had such a faith, in
order to determine whether he might present himself as the
subject of baptism.
It is said by some, that Philip intended nothing more by
helieving ivith all his heart, than that he believed that doctrine,
that Jesus Christ loas the Son of God, with a moral sincerity of
persuasion. But here again I desire that the scripture may
be allowed to be its own interpreter. The scripture very much
abounds with such phrases as this, with all the heart, or with
the whole heart, in speaking of religious matters. And the
manifest intent of them is to signify a gracious simplicity and
godly sincerity. Thus, 1 Sam. xii. 20. " Turn not aside from
following the Lord, but serve the Lord with all your heart."
So ver. 24. " Only fear the Lord, and serve him in truth,
with all your heart." i Kings viii. 23. " Who keepest cove-
nant and mercy with thy servants, that walk before thee with
all their heart." Chap. xiv. 8. " My servant David, who
kept my commandments, and who followed me with all his
heart." 2 Kings x. 31. "But Jehu took no heed to walk in the
law of the Lord God of Israel with all his heart." 2 Chron.
xxii. 9. " Jehoshaphat sought the Lord with all his heart."
Chap. xxxi. 20, 21. "Hezekiah wrought that which was good
and right and truth before the Lord his God ; and in every
work that he began in the service of the house of God, and in
the law, and in the commandments, to seek his God, he did
it with all his heart." Psal. ix. 1. " I will praise thee, O Lord,
with my whole heart." Psal. Ixxxvi. 12. " I will praise thee,
O Lord my God, with all my heart, and will glorify thy name."
Psal. cxi. i. " I will praise thee, O Lord, with my whole heart,
in the assembly of the upright." And cxix. 2. "Blessed are
they that keep his testimonies, and that seek him with the
Bec*. vi. Frimitive Admissions pro\)e it. 349
whole heart." Ver. 10. " With my whole heart have I sought
thee." Ver. 34. " Give me understanding, and I shall keep
thy law, yea, I shall observe it with my whole heart." Ver. 69.
" The proud have forged a lie against me, but I will keep thy
precepts with my whole heart." Jer. xxiv. 7. " And I will give
them an heart to know me — for they shall return unto nie with
their whole heart." Joel ii. 1*2, 13. " Turn ye even unto me
with all your heart — and rend your heart, and not your gar-
ments." And we have the like [)hrases in innumerable other
places. And I suppose that not so much as one phice can be
produced, wherein there is the least evidence or appearance of
their being used to signify any thing but a gracious shicerity.
And indeed it must be a very improper use of language, to
speak of those as performing acts of religion ivith all their
hearts, whose heart the Scriptures abundantly represent as un-
der the reigning power of sin and unbelief — and as those that
do not give God their hearts, but give them to other things — as
those who go about to serve two masters, and who draw near
to God with their lips, but have at the same time their hearts
far from, him, running more after other things ; and who have
not a single eye, nor single heart. The word believe, in the
New Testament, answers to the word trust in the Old ; and
therefore the phrase used by Philip, of believing ivith all the
heart, is parallel to that in Prov. iii. " Trust in the Lord with
all thine heart." And believing with the heart is a phrase used
in the New Testament, to signify saving faith. Rom. x. 9, 10.
" If thou shalt believe in thine heart, that God hath raised hira
from the dead, thou shalt be saved ; for with the heart man
believeth unto righteousness." The same is signified by obey-
ing the form of doctrine from the heart, Rom. vi. 17, 18. " But
God be thanked, that ye were the servants of sin, but ye have
obeyed from the heart that form of doctrine which was de-
livered you ; being then made free from sin, ye became the
servants of righteousness." Here it is manifest, that saving
faith is intended by obeying the form of doctrine from the heart.
And the same is signified as if it had been said, " ye have be-
lieved with the heart" the form of doctrine. But Philip uses
a yet stronger expression ; he does not only say, if thou be-
lievest with the heart, or from the heart, but with all thine
heart. Besides, for any to suppose, that those same persons
which the scriptures represent in some places as under the
power of an evil heart of unbelief — as double-minded with re-
gard to their faith, (James i. 6, 7, 8,) who, though they believe
for awhile, have their hearts like a rock, in which faith has ao
root, (Luke viii.)-— and yet that this same sort of persons are in
other scriptures spoken of as believing with all their heart ; I
say, for any to suppose this, would be to make the voice of
350 QUALIFICATIONS FOR COMMUNION. PART II.
God's word not very harmonious and consonant to itself. — And
one thing more I would observe on this head ; there is good
reason to suppose that Philip, while he sat in the chariot with
the eunuch, and (as we are told) preached unto him Jesus, had
showed to him the way of salvation — had opened to him the
way of getting an interest in Christ, or obtaining salvation by
him, viz. believing in him, agreeable to Christ's own direction,
Mark xvi. 15, 16, and agreeable to what we find to be the man-
ner of the first preachers of the gospel. And therefore, when
after this discourse he puts it to the eunuch, whether he believed
with all his heart ; it is natural to suppose, that he meant whe-
ther he found his hea7't acquiescing in the gospel-way of salva-
tion, or whether he sincerely exercised that belief in,Christ
which he had been inculcating ; and it would be natural for the
eunuch so to understand him.
Here, if it be objected, that the eunuch's answer and the
profession he hereupon made, (wherein he speaks nothing of
his heart, but barely says,) / believe that Jesus Christ is the Son
of God, shows that he understood no more by the inquiry, than
whether he gave his assent to that doctrine : to this I answer ;
we must take this confession of the eunuch together with Phi-
lip's words, to which they were a reply, and expound the one
by the other. Nor is there any reason but to understand it in
the same sense in which we find the words of the like confes-
sion elsewhere in the New Testament, and as the words of such
a confession were wont to be used in those days ; as particu-
larly the words of Peter's confession. Matt. xvi. 16. " And
Simon Peter answered and said. Thou art the Christ, the Son of
the living God." Which was a profession of saving faith, as
appears by what Christ says upon it. And we read, 1 Cor. xii.
3. " No man can say, that Jesus is the Lord, but by the Holy
Ghost." Not but that a man might make a profession in
these words without the Holy Ghost, but he could not do it
heartily, or WITH ALL HIS HEART. So 1 Johniv. 15.
" Whosoever shall confess that Jesus is the Son of God, God
dwelleth in him, and he in God :" i. e. Whoever makes this
Christian confession (this profession which all Christians were
wont to make) cordially, or ivith his whole heart, God dwells
in him, &c. But it was thus that the eunuch was put upon ma-
king this confession.
Sect. vii. The Epistles prove it. 351
SECT. VII.
The Epistles of the Apostles to the Churches, prove what has
been asserted.
It is apparent by the epistles of the apostles to the primi-
tive Christian churches, their manner of addressing and treat-
ing them throughout all those epistles, and what they say to
them and of them, that all those churches were constituted of
members so qualified as has been represented, having such a
visihilitij of godliness as has been insisted upon. Those who
were reputed to be real saints, were taken into the church under
a notion of their being truly pious persons, made that profes-
sion, and had this hope of themselves ; and that natural and
graceless men were not admitted designedly, but unawares, and
beside the aim of the primitive churches and ministers ; and
that such as remained in good standing, and free from an often-
sive behaviour, continued to have the reputation and esteem of
real saints, with the apostles, and one with another.
There were numbers indeed in these churches, who after
their admission fell into an offensive behaviour ; of some of
whom the apostles in their epistles speak doubtfully ; others
that had behaved themselves very scandalously, they speak of in
language that seems to suppose them to be wicked men. — The
apostle Paul, in his epistles to the Corinthians, oftentimes speaks
of some among them that had embraced heretical opinions, and
had behaved themselves in a very disorderly and schismatical
manner, whom he represents as exposed to censure, and to whom
he- threatens excommunication. On occasion of so many of-
fences of this kind appearing among them that for awhile had
been thought well of, he puts them all upon examining them-
selves, whether they were indeed in the faith, and whether Christ
was truly in them, as they and others had supposed, 2 Cor. xiii.
— And the same apostle speaks of great numbers among the
Galatians, who had made a high profession, and were such as
he had thought well of when they were first admitted into the
church, but since had given him cause to doid)t of their state, by
giving heed to seducers, that denied the great gospel-doctrine
o{ justification hy faith alone : Yet notwithstanding, the apostle
speaks of them in such language as shows surprise and disap-
pointment, and implies that he had looked upon them as true
Christians, and hoped that his labours among them had had a
saving effect upon them. Gal. i. 6. " I marvel that ye are so
soon removed from him that called you into the grace of Christ,.
352 QUALIFICATIONS FOR COMMUNION. PART II.
unto another gospel." Chap. iv. 11. "I am afraid of you, lest
I have bestowed upon you labour in vain." And verse '20, " I
desire to be present with you now, and change my voice ; for I
stand in doubt of you." As much as to say," I have heretofore
addressei) you with the voice of love and charity, as supposing
you the dear children of God ; but now I begin to tiiink of
speaking to you in other language." In the same chapter, to
show them what little reason he had to expect that they would
come to this, he puts them in mind of the great prof ession they
had made, and the extraordinary appearances there had for-
merly been in them of fervent piety. — Ver. 15. " Where is the
blessedness you spake of ? For I bear you record, that if it
had been possible, you would have plucked out your own eyes,
and have given them unto me." The apostle James, in his
epistle, speaks of scandalous persons among the twelve tribes
that were scattered abroad ; some that were men of unbridled
tongues ; some that seem to have been a kind of Antinomians
in their principles, and of a very bitter and violent spirit, that
reproached, condemned, and cursed their brethren, and raised
wars and Jightings among professing Christians, and were also
very unclean in their practice, adulterers and adulteresses, chap,
iv. 4. And in the fifth chapter of his epistle, he seems to speak
to the unbelieving Jews, who persecuted the Christians, ver. 6.
— And the apostles also often speak of some who had once
been admitted into the church, crept in unawares, but who
apostatized from Christianity, and finally proved notoriously
wicked men. But otherwise, and as to such members of the
visible church as continued in the same good standing and visi-
bility of Christianity, wherein they were admitted, it is evident
by the epistles of the apostles, they were all in the eye of a
Christian judgment truly pious or gracious persons. And here
I desire the following things may be particularly observed.
The apostles continually, in their epistles, speak to them
and of them, as supposing and judging them to be gracious per-
sons. Thus the apostle Paul, in his epistle to the Romans,
chaj). i. 7, speaks of the members of that church as beloved of
God. In chap. vi. 17, 18, &c. he " thanks God, that they had
obeyed from the heart that form of doctrine which had been de-
livered them, — were made free from sin, and become the servants
of righteousness," &c. The apostle in giving thanks to God
for this, must not only have a kind o^ negative charity for them,
asnot knowing but that they were gracious persons, and so cha-
ritably hoping (as we say) that it was so ; but he seems to have
formed a positive judgment that they were such. His thanks-
giving must at least be founded on rational probability ; since it
would be but a mocking of God to give him thanks for bestow«
ing a mercy, which at the same time he did not see reason pos>
fStcT. VII. The Epistles prove it. 353
tivcly to believe was bestowed. In chap. vii. 4 — 6, the apostle
speaks of them as those that once vjere in the fleshy and icere
under the law^ but now delivered from the law, and dead to it.
In chap. viii. 15, and foliowhig verses, he tells them, they had
received the spirit of adoption, and speaks of them as having
the witness of the Spirit that they ivere the children of God,
heirs of God, and joint heirs ivith Christ. And the whole of
his discourse, to the end of the chapter, implies, that he es-
teemed them truly gracious persons. In chap. ix. 23, 24, he
speaks of the Christian Romans, together with all other Chris-
tians, both Jews and Gentiles, as vessels of mercy. In chap,
xiv. 6, 7, 8, speaking of the difterence that then was among
professing Christians, in point of regard to the ceremonial in-
stitutions of the law, he speaks of both parties as acting from a
gracious principle, and as those that lived to the Lord, and
should die unto the Lord ; " He that regardeth the day, regard-
eth it unto the Lord, &c. For none of us liveth to himself,
and no man [i. e. none of US'] dieth to himself. For whether we
live, we live unto the Lord, or whether we die, we die unto the
Lord : Whether we live therefore or die, we are the Lord's.^'
In chap. XV. 14, he says, " I myself also am persuaded of you,
my brethren, that ye are full of goodness." His being thus per-
suaded implies a positive judgment of charity.
And the same apostle in his first epistle to the Corinthians,
directs it "to the church at Corinth, that are sanctified in Christ
Jesus, called to be saints, with all that in every place call on the
name of the Lord Jesus ;" i. e. to all visible Christians through
the world, or all the members of Christ's visible church every
where. And continuing his speech, chap. i. 8, he speaks of
them as those " that God would confirm to the end, that they
may be blameless in the day of our Lord Jesus Christ :" plainly
speaking of them all as persons, in Christian esteem, savingly
converted. In the next verse, he speaks of the faithfulness of
God as engaged thus to preserve them to salvation, having called
them to the fellowship of his Son. And in the 30th verse, he
speaks of them as having a saving interest in Christ ; " Of him
are ye in Christ Jesus ; who of God is made unto us wisdom,
righteousness, sanctification, and redemption." In chap. iii.
21 — 23, he says to the members of the church of Corinth, " All
things are yours, whether Paul, or Apollos, or Cephas, or the
world, or life, or death, or things present, or things to come ; all
are yours, and yc are Christ's." In chap. iv. 15, he tells them,
he had begotten them through the gospel. In chap. vi. I — 3, he
speaks of them as " those who shall judge the world, and shall
judge angels." And in verse 11, he says to them, " Ye arc
washed, ye are sanctified, ye are justified, in the name of the
Lord Jesus, and by the Spirit of God." And in chap. xv. 49
VOL. IV. 45
354 QUALIFICATIONS FOR COMMUNION. PART II.
to the end, he speaks of them as having an interest, with him
and other Christians, in the happiness and glory of" the resurrec-
tion of the just. And in his second epistle, chap. i. 7, he says
to them, " Our hope of you is steadfast; knowing that as you
are partakers of the sufferings, so shall ye be also of the conso-
lation." This steadfast hope implies a positive judgment. We
must here understand the apostle to speak of such members of
the church of Corinth, as had not visibly backslidden. Again, in
the 14th and I5th verses, he speaks of a confidence which he
had, that they should be his rejoicing in the day of the Lord Je-
sus. In all reason we must conclude, there was a visibility of
grace, carrying with it an apparentprobability in theeyes of the
apostle, which was the ground of this his confidence. Such an
apparent probability, and his confidence as built upon it, are both
expressed in chap. iii. 3, 4. " Ye are manifestly declared to be
the epistle of Christ, ministered by us ; written not with ink,
but with the Spirit of the living God ; not in tables of stone,
but in the fleshly tables of the heart ; and such trust have we
through Christ to God-ward." And in ver. 18, the apostle
speaks of them, with himself and other Christians, as all with
open face, beholding as in a glass, the glory of the Lord, and
being changed into the same image, from glory to glory.
And in the epistle to the churches of Galatia, chap. iv. 26,
the apostle speaks of visible Christian?, as visibly belonging to
heaven, the Jerusalem which is above. And ver. 28, 29, repre-
sents them to be the children of the promise, as Isaac ivas ; and
born after the Spirit. In the 6th verse of the same chapter, he
says to the Christian Galatians, Because ye are sons, God hath
sent forth the Spirit of his Son i7ito your hearts, crying, Abba,
Father. And in chap. vi. 1, he speaks of those of them that
had not fallen into scandal, as spiritucd persons.
In his epistle to that great church at Ephesus, he blesses
God on behalf of its members, as being, together with himself
and all the faithful in Christ Jesus, " chosen in him before the
foundation of the world, to be holy and without blame before
him in love, being predestinated to the adoption of children by
Jesus Christ to himself, according to the good pleasure of his
will, to the praise of the glory of his grace, wherein God had
made them accepted in the beloved : in whom they had redemp-
tion through his blood, the forgiveness of sins." In chap. i.
13, 14, he thus writes to them, " In whom ye also trusted — in
whom after ye believed, ye were sealed with that Holy Spirit of
promise, which is the earnest of our inheritance, until the re-
demption of the purchased possession." And in chap.ii. at the
beginning ; " You hath he quickened, who were dead in tres-
passes and sins." With much more, showing that they were, in
a charitable esteem, regenerated persons, and heirs of salvation.
Sect. vn. The Epistles prove it. 355
So in the epistle to the church at Phihppi, the apostle
tells them, that he " thanks God upon every remembrance of
them, for their fellowship in the gospel ; being confident of this
very thing, that he which had begun a good work in them, would
perform it until the day of Christ : Even {says he) as it is meet
for me to think this of you all.'" If it was meet for him to think
this of them, and to be confident of it, he had at least some ap-
pearing rational probability to found his judgment and confidence
upon ; for surely it is not meet for reasonable creatures to think
at random, and be confident without reason. In ver, 25, 26, he
speaks of his " confidence that he should come to them for their
furtherance and joy of faith, that their rejoicing might be more
abundant in Christ Jesus." Which words certainly suppose
that they were persons who had already received Christ, and
comfort in him ; had already obtained faith and joy in Christ,
and only needed to have it increased.
In the epistle to the members of the church at Colosse,
the apostle saluting them in the beginning of the epistle, "gives
thanks for their faith in Christ Jesus, and love to all saints, and
the hope laid up for them in heaven ;" and speaks of" the gospel
bringing forth fruit in them, since the day they knew the grace
of God in truth," i.e. since the day of their saving conversion.
In chap. i. 8, he speaks of " their love in the Spirit ;" and ver.
12 — 14, as made meet to be partakers'of the inheritance of the
saints in light ; us being delivered from the power of darkness,
and translated into the kingdom of God's dear Son ; as having
redemption through Christ's blood, and the forgiveness of sins."
In chap. iii. at the beginning, he speaks of them as " risen with
Christ ; as being dead [i. e. to the law, to sin, and the ioorldf\ as
having their life hid with Christ in God ;" and being such as
" when Christ their life should appear, should appear with him
in glory." In ver. 7, he speaks of them as " having once
walked and lived in lusts, but as having now put off the old
man with his deeds, and put on the new man, which is renewed
in knowledge, after the image of him that created him."
In the first epistle to the members of the church at Thes-
salonica, in words annexed to his salutation, chap. i. he declares
what kind of visibility there was of their election of God, in the
appearance there had been of true and saving conversion, and
their consequent holy life, ver. 3 — 7. And in the beginning of
the second epistle, he speaks of their faith and love greatly in-
creasing ; and in ver. 7, expresses his confidence of meeting them
in eternal rest, when the Lord Jesus Christ shoidd be revealed
from heaven ivith his mighty Angels. And in chap, ii 13, he
gives thanks to God, that froin the heginning he had chosen them
to salvation.
In the epistle to the Christian Hebrews, though the apostle
356 QUALIFICATIONS FOR COMMUNION. PART ti*
Speaks of some one that once belonged to their churches, but had
apostatized and proved themselves hypocrites; yet concerning
the rest that remained in good standing, he says, chap. vi. 9,
/ am persuaded better things of yoii/and things that accompany
salvation. Where we may again note, his being thus persuaded
evidently implies a positive judgment. And in chap. xii. 22, &c.
he speaks of them as visibly belonging to the glorious society of
heaven. And in chap. xiii. 5, 6, he speaks of them as those who
may boldly say, The Lord is my helper.
The apostle James, writing to the Christians of the twelve
tribes which were scattered abroad, speaks of them as regenerated
persons, meaning, as I observed before, those which were in good
standing. Chap. i. 18. '^ Of his own will begat he us by the
word of truth, that we should be a kind of first-fruits of his
creatures," The apostle Peter, writing to the Jewish Christians
scattered throughout Pontus, Galatia, Cappadocia, Asia, and
Bithynia, (large countries, and therefore they must in the whole
be supposed to be a great multitude of people,) to all these,
gives the title of elect, according to the foreknowledge of God
the Father, through sanctification of the Spirit unto obedience,
and sprinkling of the blood of Jesus Christ, And in the verses
next following, speaks of them as regenerated, " or begotten
again to a lively hope, to an inheritance incorruptible," &c. And
as, " kept by the power of God through faith unto salvation."
And says to them in ver. 8, 9, " Whom {namely Christ) having
not seen, ye love : in whom though now ye see him not, yet be-
lieving, ye rejoice with joy unspeakable and full of glory ; re-
ceiving the end of your faith, even the salvation of your souls."
And in ver. 18, to the end, the apostle speaks of them as "redeemed
from their vain conversation, by the precious blood of Christ. —
And as having purified their souls in obeying the truth through
the Spirit. — Being born again of incorruptible seed," &;c. And
in the former part of the chap. ii. he speaks of them as "living
stones, coming to Christ, and on him built up a spiritual house,
an holy priesthood, to oflfer up spiritual sacrifices, acceptable to
God through Jesus Christ. — And as those that believe, to whom
Christ is precious. — As a chosen generation, a royal priesthood,
a holy nation, a peculiar people, called out of darkness into
marvellous light." The church of Babylon, occasionally men-
tioned in chap. v. 13, is said to be elected together ivith them.
And in his second epistle (which appears by chap. iii. 1, to
be written to the same persons) the inscription is. To them
which have obtained like ptrecious faith ivith us, i. e. with the
apostles and servants of Christ. And in the third chapter,
he tells them, both his epistles were designed to stir up their
PURE minds.
In the first epistle of John, written (for ought appears)
Sect. VII. The Epistles prove it. SS*?
to professing Christians in general, chap. ii. 12, &;c. the apostle
tells them "He writes to them because their sins were forgiven,
because they had known him that was from the beginning. —
Because they had overcome the wicked one," &c. In ver. 20, 21,
he tells them, they have an unction from the Holy One, and
know all things ; and that he did not write to them because they
had not known the truth, but because they had known it, &;c.
And in ver. 27, he says, " The anointing which ye have received
of him, abideth in you, and ye need not that any man should
teach you ; but as the same anointing teacheth you of all things,
and is true, and is no lie ; and even as it hath taught you, ye shall
abide in him." And in the beginning of chap. iii. he addresses
them as those " who were the sons of God, who when he should
appear should be like him, because they should see him as he
is." In chap. iv. 4, he says, " Ye are of God, little children,
and have overcome," &c.
The apostle Jude, in his general epistle, speaks much of
apostates and their wickedness ; but to other professing Chris-
tians, that had not fallen away, he says, ver. 20, 21, " But ye,
beloved, building up yourselves on your most holy faith, pray-
ing in the Holy Ghost, keep yourselves in the love of God, look-
ing for the mercy of our Lord Jesus Christ unto eternal life :"
Plainly supposing, that they had professed faith with love to God
our Saviour, and were by the apostles considered as his friends
and lovers. — Many other passages to the like purpose might be
observed in the epistles, but these may suffice.
Now how unaccountable would these things be, if the mem-
bers of the primitive Christian churches were not admitted into
them under any such notion as their being really godly persons
and heirs of eternal life, nor with any respect to such a charac-
ter appearing on them ; and that they themselves joined to these
churches without any such pretence, as having no such opinion
of themselves !
But it is particularly evident that they had such an opinion
of themselves, as well as the apostles of them, by many things
the apostles say in their epistles. Thus, in Rom. viii. 15, 16,
the apostle speaks of them as " having received the Spirit of
adoption, the Spirit of God bearing witness with their spirits,
that they were the children of God." And chap. v. 2, of " their
rejoicing in hope of the glory of God." — In 1 Cor. i. 7, he speaks
of them as " waiting for the coming of the Lord Jesus." In
chap. XV. 17, the apostle says to the members of the church at
Corinth, " If Christ be not raised, your faith is vain, ye are yet
in your sins :" Plainly supposing, that they hoped their sins
were forgiven, — In Philip, i. 25, 26, the apostle speaks of his
coming to Philippi, to " increase their joy of faith, and that their
rejoicing in Christ might be more abundant :" Implying (as was
J58
QUALIFICATIONS FOR COMMUNION. PART II.
observed before,) that they had received comfort already in some
degree, as supposing themselves to have a saving interest in
Christ. — In 1 Thess. i. 10, he speaks of the members of the
church at Thessalonica as " waiting for Christ from heaven, as
one who had deUvercd them from the wrath to come." — In Heb.
vi. 9, 10, he speaks of the Christian Hebrews as having that
" hope which was an anchor of their souls." — The apostle Peter,
1 Epist. i. 3 — 9, speaks of the visible Christians he wrote to, as
being " begotten to a lively hope, of an inheritance incorrupti-
ble, &c. — Wherein they greatly rejoiced," &c. — And even the
members of the church of Laodicea, the very worst of all the
seven churches of Asia, yet looked upon themselves as truly
gracious persons, and made that profession ; they " said, they
were rich, and increased in goods, and knew not that they were
wretched and miserable," &c. Rev. iii. 17.
It is also evident, that the members of these primitive
churches had this judgment one of another, and of the mem-
bers of the visible church of Christ in general. In 1 Thess, iv.
13,&c. the apostle exhorts the Christian Thessalonians, in mourn-
ing for their deceased friends who were visible Christians, not to
sorroiv as the hopeless Heathen were wont to do for their de-
parted friends ; upon this consideration, that they had reason to
expect to meet them again in glorious circumstances at the day
of judgment, never to part more. The ground of comfort con-
cerning their dead friends, is evidently something more than such
a liope as we ought to have of all that profess Christian doc-
trines^ and are not scandalous in life, whom we must forbear to
censure, because w-e do not know but they are true saints. — The
members of the church of Sardis, next to Laodicea, the worst
of the seven churches of Asia, yet had a name that they lived ;
though Christ, who speaks to these seven churches from heaven,
in the character of the Searcher of Hearts, (see Rev. ii. 23,) ex-
plicitly tells them, that they were dead ; perhaps all in a dead
frame, and the most in a dead state.
These things evidently shew, how all the Christian churches
through the world were co7istituted in those days ; and what
sort of holiness or saintshijy it was, that all visible Christians in
good standing had ^visibility and j^rofession of, in that apostolic
age ; and also what sort of visibility of this they had, viz. not only
that which gave them right to a kind of negative charity, or free-
dom from censure, but that which might justly induce ^positive
judgment in their favour. The churches to whom these epistles
were Avritten, were all the principal churches in the world ; some
of them very large, as the churches at Corinth and Ephesus.
Some of the epistles were directed to all the churches through
large countries where the gospel had great success, as the epistle
to the Galatians. The epistle to the Hebrews was written to
Se€t. VII. The Epistles prove it. 359
all the Jewish Christians in the land of Canaan, in distinction
from the Jews that lived in other countries, who were called
Hellenists or Grecians, because they generally spake the Greek
tongue. The epistles of Peter were written to all the Christian
Jews through many countries, Pontus, Galatia, Cappadocia,
Asia, and Bithynia; containing great numbers of Jews, beyond
any other Gentile countries. The epistle of James was directed
to all Christian Jews, scattered abroad through the whole world.
The epistles of John and Jude, for ought appears in those epis-
tles, were directed to all visible Christians through the whole
world. And the apostle Paul directs the first epistle to the Co-
rinthians, not only to the members of that church, but to all pro-
fessing Christians on the face of the earth : 1 Cor. i. 2, and chap,
xiv. 33, calling them all churches of the saints. And by what
Christ says to the churches of Sardis and Laodicea in the Apo-
calypse, of whom more evil is said than of any Christian churches
spoken of in the New Testament, it appears that even the mem-
bers of those churches looked on themselves as in a state of sal-
vation, and had such a name with others.
Here possibly some may object, and say. It will not follow
from the apostles' speaking to and of the members of the primi-
tive church after the manner which has been observed, as though
they supposed them to be ^raczows persons, that therefore b. pro-
fession and appearance of this was looked upon in those days as
a requisite (pudification for admission into the visible church ;
because another reason may be given for it, viz. Such was the
extraordinary state of things at that day, that the greater part
of those converted from Heathenism and Judaism to Christianity,
were hopefully gracious persons^ by reason of its being a day of
such lajge communications of divine grace, and such great and
unavoidable sufferings of professors, &;c. — And the apostles
knowing those facts, might properly speak to, and of the
churches, as if they were societies of truly gracious persons, be-
cause there was just ground on such accounts, to think the
greater part of them to be so ; although no profession or visi-
bility of this was requisite in their members by the constitution
of those churches, and the door of admission was as open for
others as for such.
But this cannot be a satisfactory nor a true account of the
matter, if we consider the following things.
(1.) The apostles in the very superscription or direction of
their letters to these churches, and in their salutation at the be-
ginning of their epistles, speak of them as gracious persons. For
instance, the apostle Peter, in the direction of his first letter to
all professing Jewish Christians through many countries, says
thus, " To the strangers scattered through Pontus, «Szc. elect,
according to the foreknowledge of God the Father, through
360 QUALIFICATIONS FOR COMM-UNION. I'ART II.
sanctification of the Spirit unto obedience, and sprinkling of the
blood of Jesus Christ." And in directing his second epistle to the
same persons, he says, " Simon Peter, a servant and an apostle
of Jesus Christ, to them that have obtained like precious faith
with us," &c. And the apostle Paul directs his epistle to the
Romans thus, " To them that be at Rome, beloved of God." So
he directs his first epistle to the Corinthians thus, " Unto the
church of God which is at Corinth, to them that are sanctified in
Christ Jesus." In what sense he means sanctified^ his following
words shew, ver. 4 — 9. The same was before observed of words
annexed to the apostles' salutations, in the beginning of several
of the epistles. This shews, that the apostles extend this cha-
racter as far as they do the epistles themselves. Which surely
would be very improper, and not agreeable to truth, if the apos-
tles at the same time knew very well that such a character did
not belong to members of churches, as such, and that they were
not received into those churches with any regard to such a cha-
racter, or upon the account of any right they had to be esteemed
such persons. In the superscription of letters to societies of
men, we are wont to give them that title or denomination which
properly belongs to them as members of such a body. Thus, if
one should write to the Royal Society in London, or the Royal
Academy of Sciences at Paris, it would be proper and natural
to give them the title of learned ; for whether every one of the
members truly deserve the epithet, or not, yet the title is agree-
able to \.\\Q\x profession^ and what is known to be aimed at, and
is professedly insisted on, in the admission of members. But if
one should write to the House of Commons, or to the East India
Company, and in his superscription give them the title of learn-
ed, this would be very improper and ill-judged ; because that
character does not belong to their profession as members of
that body, and learning is not a qualification insisted on in their
admission of members. Nor would it excuse the impropriety,
though the writer might, from his special acquaintance, know
it to be fact, that the greater part of them were men of learning.
To inscribe a letter to them, would be something strange ; but
more strange, if it should appear, by various instances, to be a
custom so to direct letters to such societies ; as it seems to be
the manner of the apostles, in their epistles to Christian churches,
to address them under titles which imply a profession and visi-
bility of true holiness.
(2.) The apostle John, in his general epistle, very plainly
manifests, that all to whom he wrote were supposed to have true
grace, in as much as he declares this to be the qualification he
respects in writing to them ; and lets them know, he writes to
them for that reason, because they are supposed to be persons
of the character of such as have known God, overcome the
Sect. VII. The Epistles prove it. 361
wicked one, and have had their sins forgiven them. 1 John ii. 12,
13,14,21.
(3.) The apostles when speaking of visible Christians, as
a society, and what belongs to such a kind of society, speak of
it as visibly (/. e. in profession and reputation) a. society of gra-
cious persons. So the apostle Peter speaks of them as a spiri-
tual house, an holy and royal priesthood, an holy nation, a pe-
culiar people, a chosen or elect generation, called out of dark-
ness into marvellous light, 1 Pet. ii. The apostle Paul also
speaks of them as the family of God, Eph. ii. 19. And in the
next chapter he explains himself to mean that family, a part of
which is in heaven ; i. e. they were by profession a part of that
divine family.
(4.) The apostle Paul speaks often and expressly of the
members of the churches to whom he wrote, as all of them in
esteem and visibility truly gracious persons. Philip, i. 6. " Be-
ing confident of this very thing, that he which has begun a
good work in you will perform it until the day of the Lord Jesus
Christ : even as it is meet for me to think this of you all,"
(that is, all singly taken, not collectively, according to the dis-
tinction before observed.) So Gal. iv. 26. " Jerusalem which
is above, which is the mother of us all." Rom. vi. " As many
of us as have been baptized into Christ, have been baptized into
his death." Here he speaks of all that have been baptized ;
and in the continuation of the discourse, explaining what is here
said, he speaks of their being dead to sin, no longer under the
law, but under grace : having obeyed the form of doctrine from
the heart, being made free from sin, and become the servants
of righteousness, »S:c. Rom. xiv. 7, 8. " None of us liveth to
himself, and no man dieth to himself," (taken together with the
context ;) 2 Cor. iii. 18, " We all with open face, beholding as
in a glass," &:c. ; and Gal. iii. 26. " Ye are all the children of
God by faith."
(5.) It is evident, that even in those churches where the
greater part of the members were not true saints, as in those
degenerate churches of Sardis and Laodicea, which we may
suppose were become very lax in their admissions and disci-
pline ; yet they looked upon themselves as truly gracious per-
sons, and had with others the reputation of such.
(6.) If we should suppose, that, by reason of the extraor-
dinary state of things in that day, the apostles had reason to
think the greater part of the members of churches to be true
Christians; yet unless profession and appearance of true Chris-
tianity was their proper qualification and the ground of their
admission — and unless it was supposed that all of them esteemed
themselves true Christians — it is altogether unaccountable that
the apostles in their epistles to them, never make any express
VOL. IV. 46
362 QtJALIFICATIONS FOR COMMUNION. FAAT IT.
particular distinction between those different sorts of members.
If the churches were made up of persons who looked on them-
selves in so different a state — some the children of God, and
others the children of the devil, some the high favourites of hea-
ven and heirs of eternal glory, others the children of wrath, be-
ing under condemnation to eternal death, and every moment in
danger of dropping into hell — why do the apostles make no dis-
tinction in their manner of addressing them, and in the coun-
sels, reproofs, and warnings they gave them? Why do they
never direct their speech to the imconve?-ted members of church-
es, in particular, in a manner tending to awaken them, and
make them sensible of the miserable condition they were in, and
press them to seek the converting grace of God ? It is to be
considered, that the apostle Paul was very particularly acquain-
ted with the circumstances of most of those churches to whom
lie wrote ; for he had been among them, was their spiritual fa-
ther, had been the instrument of gathering and founding those
churches, and they had received all their instructions and direc-
tions relating to Christianity and their soul-concerns from him ;
nor can it be questioned but that many of them had opened
the case of their souls to him. And it" he was sensible, that
there was a number among them who made no pretensions to
a regenerate state, and that none had reason to judge them to
be in such a state, he knew that the sin of such — who lived in
the rejection of a Saviour, even in the very house of God, in the
midst of gospel-light, ajtid in violation of the most sacrad vows
— was peculiarly aggravated, and their guilt and state peculiarly
dreadful. Why should he therefore never particularly and dis-
tinctly point his addresses to such, applying himself to them in
much compassion to their souls, and putting them in mind of
their awful circumstances ? But instead of this, we observe him
continually lumping all together, and indifferently addressing
the whole body, as if they were all in happy circumstances, ex-
pressing his charity for them all, and congratulating them all
in their glorious and eternal privilege. Instead of speaking to
them in such a manner as should have a tendency to alarm
them with a sense of danger, we see him, on the contrary, call-
ing on all without distinction to rejoice. Philip, iii. 1. " Finally,
my brethren, rejoice in the Lord." So 2 Cor. xiii. 11. " Finally,
brethren, be of good comfort." Philip, iv. 4. " Rejoice in the
Lord alway, and again I say, Rejoice." The matter is insisted
upon, as though rejoicing were a duty especially proper for
them, and what they had the highest reason for. The apostle
not only did not preach terror to those to whom he wrote, but
is careful to guard them against fears of God's wrath. In 1
Thess. V. at the beginning, the apostle observes, how that Christ
will come on ungodly men " as a thief in the night ; and when
Sect. vii. The Epistles prove it. 363
they shall say, Peace and safety, then sudden destruction shall
come upon them, as tmvail on a woman with child, and they
shall not escape :" then immediately he uses caution, that the
members of the church at Thessalonica should not take this to
themselves, and be terrified, as though tliey were in danger :
and says, in the next words, " But ye, brethren, are not in dark-
ness, that that day should overtake you as a thief; ye are all
the children of hght, and the children of the day." Ver. 9 — 11.
" For God hath not appointed us to wrath, but to obtain salva-
tion by our Lord Jesus Christ ; who died for us, that whether
we wake or sleep, we should live together with him. Where-
fore comfort yourselves together, and edify one another ; even
as also ye do." And ver. 16, " Rejoice evermore." How diverse
is this way of treating churches, from the method in which
faithful ministers are wont to deal with their congregations,
wherein are many that make no pretence to true piety, and from
the way in which Mr. Stoddard was wont to deal with his con-
gregation. And how would he have undoubtedly judged such
a way of treating them the most direct course in the world eter-
nally to undo them ? And shall we determine that the apostle
Paul was one of those prophets, who daubed with uniempered
mortar^ and seiced jriUoios under all arm-holes, and healed the
hurt of immortal souls sliglitly, crying. Peace, peace, 7chen there
was no peace. — These things make it most evident,.that the pri-
mitive churches were constituted as those modern churches,
where persons knowing and owning themselves unregenerate,
are admitted, on principle.
If it be here objected, that the apostle sometimes exhorts
those to whom he writes, to put off the old man, and put on
the new man, and to he reneived in the spirit of their minds, &lc.
as exhorting them to seek conversion : I answer, that the
meaning is manifestly this, that they should mortify the remains
of corruption, or the old man, and turn more and more from
sin to God. Thus he exhorts the Ephesians to be renewed,
&c. Eph. iv. 22, 23 ; whom yet he had before in the same epis-
tle abundantly represented as savingly renewed already ; as has
been before observed. And the like might be shewn of other
instances.
(7.) It is clear, not only that the greater part of the mem-
bers of the primitive churches were to appearance true Chris-
tians; but that they were taken in under that notion, and be-
cause there appeared in them grounds of such an estimation of
them. When any happened to be admitted that were other-
wise, it was beside their aim ; in as much as when others were
admitted, they are represented as brought or crept in unawares.
Thus the matter is represented by the apostles. Jude, ver. 4.
364 QUALIFICATIOXS FOR COMMUNION. PART II.
" There are certain men crept in unawares — ungodly men, turn-
ing the grace of God into lasciviousness." Gal. ii. 4. " False
brethren, unawares brought in." If it be said, these here spo-
ken of were openly scandalous persons and heretics : I answer,
they were not openly scandalous when they were brought in ;
nor is there any reason to think they were heretics when admit-
ted, though afterwards they turned apostates. Mr. Stoddard
says. It does not follow that all hypocrites crept in unawares
because some did. {Appeal^ p. 17-) To which I would humbly
say. It must be certainly true with respect to all hypocrites who
were admitted, either that the church which admitted them was
aware they were such, or else was not. If there were some of
whom the church was aware that they were hypocrites, at the
time when they were taken in, then the church, in admitting
them, did not follow the rule that Mr. Stoddard often declares
himself to suppose ought to be followed in admitting members,
viz. to admit none but what in a judgment of rational charity
are true Christians. {Appeal, p. 2, 3, 10, 28, 33, 67, 73, 93, 94.)
But that not only heretics and designing dissemblers crept in
unawares, but that all false brethren, all church-members not
truly gracious, did so, appears by such being represented as
bastards in a family, who are false children and false heirs,
brought into it unawares, and imposed upon the disposers of
those privileges by stealth. — Heb. xii. 8. " If ye are without
chastisement, whereof all are partakers, then are ye bastards,
and not sons."
Thus it is abundantly manifest, from the apostolical writings,
how the visible church of Christ, through the whole world, was
at first constituted, under the direction of the apostles them-
selves, who regulated it according to the infallible guidance of
the Spirit of their great Lord and master. — And doubtless, as
the Christian church was constituted then, so it ought to be
constituted now. What better rule have we for our ecclesias-
tical regulations in other respects, than what was done in the
primitive churches, under the apostles'' own direction : as par-
ticularly the standing officers of the church, presbyters and
deacons, the method of introducing ministers in their ordina-
tion, &LC. ? In this matter that I have insisted on, I think the
Scripture is abundantly more full, than in those other things^
Sect. viii. Members united by Brotherly Love. 365
SECT. VIII.
The scripture represents the visible Church of Christy as a
society having its several members united by the bond of
Christian brotherly love.
Besides that general benevolence or charity which the
saints have to mankind, and which they exercise towards
both the evil and the good in common, there is a peculiar
and very disting-uishing- kind of affection, that every true
Christian experiences towards those whom he looks upon as
truly gracious persons. The soul, at least at times, is very
sensibly and sweetly knit to such persons, and there is an
ineffable oneness of heart with them ; whereby, to use the
scripture phrase (Acts iv. 32,) " They are of one heart and
one soul :" which holy aflection is exercised towards others
on account of the spiritual image of God in them, their sup-
posed relation to God as his children, and to Christ as his
rrtembers, and to them as their spiritual brethren in Christ,
This sacred affection is a very good and distinguishing note of
true grace, much spoken of as such in scripture, under the
name of (piXa(5eXcpia, the love of the brethren, or brotherly love ;
and is called by Christ, the receiving a righteous man in the
name of a righteous man ; and receiving one of Chrisfs little
ones in the name of a disciple, or because he belongs to Christ,
(Matt. X. 41, 42, Mark ix. 41 ;) and a loving one another as
Christ has loved them, (John xiii. 34, and xv. 13 — 15 ;) having
a peculiar image of that oneness which is between Christ him-
self and his saints. Compare John xvii. 20, to the end.
This love the apostles are often directing Christians to
exercise towards fellow-members of the visible church ; as in
Rom. xii. 10. " Be ye kindly affectionate one to another with
brotherly love." The words are much more emphatical in
the original, and represent in a more lively manner, that
peculiar endearment there is between gracious persons, or
those that look on one another as such ; ty) (piXaJeX^ia sij aXXvjXss
(j5iXo?o^7oi. The expressions properly signify, cleaving one to
another with brotherly, natural, stro7ig endearment. With
the like emphasis and energy does the apostle Peter express
himself, 1 Epistle i. 22. " Seeing ye have purified your souls
in obeying the truth through the Spirit, unto unfeigned love of
the brethren, (£<s (piXa^sXipiav avu*ox|iTov,) see that ye love one
another with a pure heart fervently." Again, chap. iii. 8.
" Finally, be ye all of one mind, having compassion one of
366 QUALIFICATIONS FOR COMMUNION. * PART II.
another, love as brethren, be pitiful, be courteous." The
words in the Greek are much more significant, elegant, and
forcible ; ffavrsj o/xoo?ovcg, rfufjuTafJiij, (piXaosX(poi, sucf'TrXajg^oi, cpiXo-
(p^ovsg. The same peculiar endearment the apostle has
doubtless respect to in chap. iv. "Above all things have fervent
charity among yourselves." And from time to time he considers
it as a note of their piety. Col. i, 4. " We heard of your faith
in Christ Jesus, and of the love which ye have to all saints."
1 Thess. iv. 9. " As touching brotherly love, ye need not that
I write unto you ; for ye yourselves are taught of God to love
one another." So Philem. 5. " Hearing of thy love and faith,
which thou hast towards the Lord Jesus Christ, and towards all
saints." And this is what he exhorts to, Heb. xiii. 1. " Let
brotherly love continue." 1 Thess. v. 26. " Greet all the brethren
with an holy kiss." Compare 1 Cor. xvi. 20 ; 2 Cor. xiii. 12,
and I Pet. v. 14.
This (piXa(5sX(pia, or love to the brethren, is that virtue which
the apostle John so much insists on in his first epistle, as one
of the most distinguishing characteristics of true grace, and a
peculiar evidence that God dwelleth in us, and we in God. By
which must needs be understood a love to saints as saints, or
on account of the spiritual image of God supposed to be in
them, and their spiritual relation to God ; according as it has
always been understood by orthodox divines. No reasonable
doubt can be made, but that the apostle John, in this epistle,
has respect to the same sort of love, which Christ prescribed to
his disciples, in that which he called by way of eminency his
COMMANDMENT, and HIS NEW COMMANDMENT, which hc gaVC
as a great mark of their being truly his disciples, as this same
apostle gives an account in his gospel ; and to which he
plainly refers, when speaking of the love of the brethren in his
epistle, chap. ii. 7, 8, and iii. 23. But that love, which Christ
speaks of in his new commandment, is spoken of as between
those that Christ loves or is supposed to love ; and which has
his love to them for its ground and pattern. And if this
(piXa^sXtpia, this love of thebrethren, so much s])6ken of by Christ,
and by the apostles Paul and John, be not that peculiar
affection which gracious persons or true saints have one to
another, which is so great apart, and so remarkable an exercise of
true grace, where is it spoken of, at all, in the New Testament?
We see how often the apostles exhort visible Christians
to exercise this affection to all other members of the visible
church of Christ, and how often they speak of the members
of the visible church as actually thus united, in places already
mentioned. In 2 Cor. ix. 14, the apostle speaks of the mem-
bers of other churches loving the members of the church of
Corinth, with this peculiar endearment and oneness of heart,
Sect. viii. Members united by Brotherly Love. 267
for the grace of God in them ; " And by their prayer for you,
which long after you, for the exceeding grace of God in you."
The word translated long after, is scitto^svtwv ; which properly
signifies to love with an exceeding and dear love. And this is
represented as the bond that unites all the members of the visi-
ble church : Acts iv. 32. " And the multitude of them that be-
lieved were of one heart and one soul." This is the same
thing which elsewhere is called being of one mind : 1 Pet. iii. 8.
" Finally, be ye all of one mind." And being of the same mind :
1 Cor. i. 10. " That ye be perfectly joined together in the same
mind." And Philip, iv. 2. "• I beseech Euodias, and beseech
Syntyche, that they be of the same mind in the Lord." And
being like-minded (the word is the same in the Greek,) Rom. xv.
5, 6. " Now the God of patience and consolation grant you to
be like-minded, one towards another ; that ye may with one mindy
and one mouth, glorify God, even the Father of our Lord Jesus
Christ." There is reason to think, that it is this oneness of
mind, or being of one heart and. soul, is meant by that charity
which the apostle calls the bond ofperfectness. Col. iii. 14 ; and
represents as the bond of union between all the members of the
body, in Eph. iv. 15, 16. " But speaking the truth in love, may
grow up into him in all things, which is the head, even Christ ;
from whom the whole hody fitly joined together, and compacted
by that which every joint supplieth, according to the effectual
working in the measure of every part, maketh increase of the
body, unto the edifying itself in love.''''
Herein seems much to consist the ixBXnxe oi scandal in the
members of a church, viz. such an oflfence as is a wound and
interruption to this kind of affection, being a stumbling-block to
Christian judgment, in regard of its esteem of the offender as a
real Christian, and what much lessens the visibility of his Chris-
tian character. And therefore when scandal is removed by
visible repentance, the church is directed to confirm their love to
the offender, 2 Cor. ii. S.
Now this intimate affection towards others as brethren in
Christ ^nd fellow-members of him, must have some apprehen-
sion of the understanding, some judgment of the mind, for its
foundation. To say, that we must thus love others as visible
members of Christ, if any thing else be meant, than that we
must love them because they are visibly, or as they appear to
our judgment, real members of Christ, is in effect to say, that
we must thus love them without any foundation at all. In or-
der to a real and fervent affection to another, on account of
some amiableness of qualification or relation, the mind must
first judge there is that amiableness in the object. The affec-
tions of the mind are not so at command that we can make
366 QUALIFICATIONS FOR COMMUNION. PART II.
them strongly to go forth to an object as having such loveli-
ness, when at the same time we do not positively judge any such
thing concerning them, but only hope it may be so, because we
see no sufficient reason to determine the contrary. There must
be a positive dictate of the understanding, and some degree of
satisfaction of the judgment, to be a ground of that oneness of
heart and soul, which is agreeable to scripture representations
of cpiXa5s\(pia, or brotherly love; and a supposition only of that
moral sincerity and vi?'tue, or common grace, which some insist
upon, though it may be a sufficient ground of this intimate
affection to them as brethren in the family of a heavenly Fa-
ther,— this fervent love to them in the bowels of Jesus Christ.
For gospel-sinners and domestic enemies in the house of God,
Christians know, are of all others the most hateful enemies to
Christ.
It well agrees with the wisdom of Christ, with that pecu-
liar favour he has manifested to his saints, and with his dealings
towards them in many other respects, to suppose, he has made
provision in his institutions, that they might have the comfort
of uniting with such as their hearts are united with, in some
special religious exercises and duties of worship, and visible in-
tercourse with their Redeemer ; that they should join with those
concerning whom they can have some satisfaction of mind,
that they are cordially united with them in adoring and express-
ing their love to their common Lord and Saviour, that they may
with one mind, with one heart, and one soul, as well as with one
mouth, glorify him ; as in the forementioned. (Rom. xv. 5, 6,
compared with Acts iv. 32.) This seems to be what this hea-
venly affection naturally inclines to. And how eminently fit
and proper for this purpose is the sacrament of the Lord''s sup-
per, the Christian church's great feast of Zoue; wherein Christ's
people sit together as brethren in the family of God, at their
Father's table, to feast on the love of their Redeemer, comme-
morating his sufferings for them, and his dying love to them,
and sealing their love to him and one another ! — It is hardly
credible, that Christ has so ordered things as that there are no
instituted social acts of worship, wherein his saints are to ma-
nifest their respect to him, but such as wherein they ordinarily
are obliged (if the rule for admissions be carefully attended) to
join with a society of fellow-worshippers, concerning whom
they have no reason to think but that the greater part of them
are unconverted, (and are more provoking enemies to that Lord
they love and adore, than most of the very Heathen,) which
Mr. Stoddard supposes to be the case with the members of the
visible church. Appeal, p. 16.
>^ECT. i.v. Qualifications for the Lord's Supper. oHl*
.SECT. IX.
It is necessary^ that those who partake of the Lorci's supper,
should judge themselves fruit/ and cordially to accept of
Christ, as their only Saviour and chief good ^ for of this
the actions lohich communicants perform at the Lord's table.
are a solemn profession.
There is in the Lord's supper a mutual solemn j)rofession
of the two parties transacting the covenant of grace, and visibly
united in that covenant ; the Lord Christ by his minister, on the
one hand, and the communicants (who are professing behevers)
on the other. The administrator of the ordinance acts in the
quahty of Christ's minister, acts in his name, as representing
liim ; and stands in the place where Christ himself stood at the
first administration of this sacrament, and in the original insti-
tution of the ordinance. Christ, by the speeches and actions of
the minister, makes a solemn profession of his part in the cove-
nant of grace : He exhibits the sacrifice of his body broken and
his blood shed ; and in the minister's offering the sacramental
bread and wine to the communicants, Christ presents himself
to the believing communicants, as their propitiation and bread
of life ; and by these outward signs confirms and seals his sin-
cere engagements to be their Saviour and food, and to impart to
them all the benefits of his propitiation and salvation. And they,
in receiving what is oftered, and eating and drinking the sym-
bols of Christ's body and blood, also profess their part in the
covenant of grace : They profess to embrace the promises and
lay hold of the hope set before them, to receive the atonement,
to receive Christ as their spiritual food, and to feed upon him in
their hearts by faith. Indeed what is professed on both sides is
the heart : For Christ, in offering himself, professes the willing-
ness of his heart to be theirs who truly receive him; and the com-
municants, on their part, profess the willingness of their hearts
to receive him, which they declare by significant actions. They
profess to take Christ as their spiritual food, and bread of life.
To accept of Christ as our bread of life, is to accept of liim as
our Saviour and portion ; as food is both the means of preserv-
ing lif\ and is also the refreshment and comfort of life. The
signification of the word manna, that great type of this bread of
life, is di portion. That which God offers to us as our food, he
offers as our portion ; and that which we accept as our food, we
accept as our portion. Thus the Lord's supper is plainly a mu
tual renovation, confirmation, and seal of the covenant of grace .'
■'■'on. IV, 47
370 QUALIFICATIONS FOR COMMUNION. PART II.
Both the covenanting parties profess their consent to their re-
spective parts in the covenant, and each affixes his seal to his
profession. And there is in this ordinance the very same thing
acted over in profession and sensible signs, which is spiritually
transacted between Christ and his spouse in the covenant that
unites them. Here we have from time to time the glorious
hrklegroom exhibiting himself with his great love that is stronger
than death, appearing clothed in robes of grace, and engaging
himself, with all his glory and love, and its infinite benefits, to
be theirs, who receive him : And here we have his spouse ac*
cepting this bridegroom, choosing him for her friend, her only
Saviour and portion, and relying on him for all his benefits. And
thus the covenant-transaction of this spiritual marriage is con-
firmed and sealed, from time to time. The actions of the com-
municants at the Lord's table have as expressive and significant
a language, as the most solemn words. When a person in this
ordinance takes and eats and drinks those things which repre-
sent Christ, the plain meaning and implicit profession of these
his actions, is this : " 1 take this crucified Jesus as my Saviour,
my sweetest food, my chief portion, and the life of my soul, con-
senting to acquiesce in him as such, and to hunger and thirst
after him only, renouncing all other saviours, and all other por-
tions, for his sake." The actions, thus interpreted^ are a proper
renovation and ratification of the covenant of grace : and no
otherwise. And those that take, and eat and drink the sacra-
mental elements at the Lord's table with any other meaning, I
fear, know not what they do.
The actions at the Lord's supper thus implying in their na-
ture and signification, a renewing and confirming of the cove-
nant, there is a declarative explicit covenanting supposed to pre-
cede it ; which is the profession of rehgion, before spoken of,
that qualifies a person for admission to the Lord's supper. And
doubtless there is, or ought to be, as much explicitly professed
in words, as is implicitly professed in these actions ; for by these
significant actions, the communicant sets his seal but to his pro-
fession. The established signs in the Lord's supper are fully
equivalent to words ; they are a renewing and reiterating the
same thing which was done before ; only with this difference,
that now it is done by speaking- signs, whereas before it was by
speaking sounds. Our taking the bread and wine is as much a
professing to accept of Christ, at least as a woman's taking a
ring of the bridegroom in her marriage is a profession and seal
of her taking him for her husband. The sacramental elements
in the Lord's supper represent Christ as a party in covenant, as
truly as a proxy represents a prince to a foreign lady in her mar-
riage ; and our taking those elements is as truly a professing to
accept of Christ, as in the other case the lady's taking the proxy
.Sect. ix. Qualijicatlons for the Lord's Supper. 3J1
in her professing to accept the prince as her husband. Or the
matter may more fitly be represented by this similitude : It is as
if a prince should send an ambassador to a woman in a foreign
land, proposing marriage, and by his ambassador should send
her his picture, and should desire her to manifest her accept-
ance of his suit, not only by professing her acceptance in words
to his ambassador, but in token of her sincerity openly to take
or accept that picture, and to seal her profession by thus repre-
senting the matter over again by a symbolical action.
To suppose persons ought thus solemnly to profess that
which at the same time they do not at all imagine they experience
in themselves, and do not really pretend to, is a very great ab-
surdity. For a man sacramentally to make such a profession of
religion, proceeding avowedly on the foot of such doctrine, is to
profess that which he does not profess ; his actions being no
established signs of the thing supposed to be professed, nor
carrying in them the least pretension to it. And therefore doing
thus can be no man's duty ; unless it be men's duty to make a
solemn profession of that which in truth they make no profes-
sion of The Lord's supper is most evidently a professing or-
dinance ; and the communicant's profession must be such as
is adjusted to the nature and design of the ordinance ; which
nothing short of faith in the blood of Christ will answer, even
faith unfeigned, which ivorketh by love. A profession therefore
exclusive of this, is essentially defective, and quite unsuitable
to the character of a communicant.
When the apostle says, 1 Cor. xi. 28, " Let a man examine
himself, and so let him eat ;" it seems most reasonable to under-
stand it of trying himself with regard to the truth of his Chris-
tianity, or the reality of his grace ; the same as 2 Cor. xiii. 5,
where the same word is used in the original. The Greek word
((^oxifjia^sTw) will not allow of what some have supposed to be
the apostle's meaning, viz. that a man should consider and in-
quire into his circumstances, and the necessities of his case, that
he may know what are the wants for the supply of which he
should go to the Lord's table. The word properly signifies
proving or trying a thing with respect to its quality and goodness,
or in order to determine whether it be true and of the right sort.
And so the word is always used in the New Testament ; unless
that sometimes it is used metonymically, and in such places is
variously translated, either discerning or allowing, approving,
liking, &c. ; these being the effects of trial. Nor is the word
used more frequently in the New Testament for any sort of trial
whatever, than for the trial of professors with regard to their
grace or piety. The word (as Dr. Ames in his Catecheseos
Sciagraphia, and Mr. Willard in his Body of Divinity, observe)
is borrowed from goldsmiths, properly signifying the trial they
372 feiUALIi'iCATlOWS FOR COMMUNION. J-ARf It,
make of their silver and gold, whether it be genuine or counter-
feit : and with a manifest allusion to this original application of
the word, is often used in the New Testament for trying the
piety of professors. It is used with this view in all the follow-
ing texts : 1 Pet. i. 7. " That the trial of your faith, being much
more precious than of gold that perisheth, though it be iricchhy
fire, might be found unto praise,". &c. 1 Cor. iii. 13. '- The fire
shall try every man's work of what sort it is," James i. 3. —
*' The trying of your faith worketh patience." 1 Thess. ii. 4.
" God who trieth our hearts." The same word is used in 2 Cor.
viii. 8. " To prove the sincerity of your love." So, Gal. vi. 3,
4. " If any man thinketh himself to be something, when he
is nothing, he deceiveth himself : But \el every man prove his
own work." In all these places there is the same word in the
Greek with that in the text now under consideration.
When the apostle directs professing Christians to try them-
selves, using this word indefinitely, as properly signifying the
examining or proving of a thing whether it he genuine or coun-
terfeit, the most natural construction of his advice is, that they
should try themselves with respect to their spiritual state and
religious profession, whether they are djsciples indeed, rei^l and
genuine Christians, or whether they are not false and hypocriti-
cal professors. As if a man should bring a piece of metal that
had the colour of gold, with the impress of the king's coin, to
a goldsmith, and desire him to try that money, without adding
any words to limit his meaning, would not the goldsmith natu-
rally understand, that he was to try whether it was true gold or
true money ?
But here it is said by some, that the context of the passage
under debate (I Cor. xi. 28,) plainly limits the meaning of the
word in that place ; the apostle there speaking of those things-
that had appeared among the communicants at Corinth, which
were of a scandalous nature, so doubtless unfitting them for the
Lord's supper ; and therefore when the apostle directs them to
examine or prove themselves, it is but just, to suppose his mean-
ing to be, that they should try whether they be not disqualified by
scandal. — To this I answer, though the apostle putting the Co-
rinthians upon trying themselves, was on occasion of mentioning
some scandalous practices found among them, yet this is by no
means any argument of its being only his meaning, that they
should ti-y themselves whether they were scandalous persons ;
and not, that they should try whether they were genuine Chris-
tians. The very nature of scandal (as was observed before) is
that which tends to obscure the visibility of the piety of profes-
sors, and wound others' charity towards them, by bringing the
reality of their grace into doubt ; and therefore what could be
more natural, than for the apostle, when mentioning such scan-
Sect. ix. - Qualifications for the Lord's ISupper. 373
dais among the Corinthians, to put them upon trying the state of
their souls, and proving their sincerity ? This is certainly the case
in this apostle's directing the same persons to prove themselves
2 Cor. xiii. 5, using the same word there, which he uses here
and giving his direction on the like occasion. For in the second
epistle (as well as in the first) liis putting them on examining and
proving themselves^ was on occasion of his mentioning some
scandals found among them ; as is plain from the foregoing
context. And yet there it is expressly said, That the thing con-
cerning which he directs them to prove themselves, is, whether
they be in the faith, and whether Christ is in them. Nor is there
any thing more in the preceding context of one place, than in
that of the other, obliging or leading us to understand the apos-
tle to intend only a trying whether they were scandalous, and not
whether they were sincere Christians.
And as to the words following in the next verse ; " For he
that eateth and drinketh unworthily, eateth and drinketh judg-
ment to himself, not discerning the Lord's body :" — These
words by no means make it evident (as some hold) that what
the apostle would have them examine themselves about, is, whe-
ther they have doctrinal knowledge, sufficient to understand, that
the bread and wine in the sacrament signify the body and blood
of Christ : But on the contrary, to interpret the apostle in this
sense only, is unreasonable, upon several accounts. (1.) None
can so much as attempt such an examination, wWhoni first know-
ing, that the Lord's body and blood is signified by these ele-
ments. For merely a man putting this question to himself, Do
I understand that this bread and this wine signify the body and
blood of Christ ? supposes him already to know it from a pre-
vious information ; and therefore to exhort persons to such an
examination would be absurd. And then (2.) it is incredible,
that there should be any such gross ignorance in a number of the
communicants in the Corinthian church, if we consider w hat the
Scripture informs us concerning that church. St. Paul was an
able and thorough instructor and spiritual father, who founded
that church, brought them out of their Heathenish darkness, and
initiated them in the Christian religion. He had instructed them
in the nature and ends of gospel-ordinances, and continued at
Corinth, constantly labouring in the word and doctrine for a
long while, no less than a year and six montJis ; and, we may well
suppose, administered the Lord's supper among them every
Lord's day ; for the apostle speaks of it as ihe manner of that
church to communicate at the Lord's table with such frequency,
1 Cor. xvi. 2. And the Corinthian church when the apostle
wrote this epistle, was noted for excelling in doctrinal know-
ledge ; as is evident by chap. i. 5 — 7, and several other passages
in the epistle. Besides, the communicants were expressly told
374 QUALIFICATIONS FOR COMMUNION. PART. If.
at every communion, every week, when the bread and wine were
delivered to them in the administration, that the bread signified
the body, and that the wine signified the blood of Christ. And
3) the apostle by his argument in chap. x. 16, supposes the
Corinthians doctrinally acquainted with the subject already. It
therefore appears to me much more reasonable, to apprehend
the case to be thus : The offensive behaviour of the communi-
cants at Corinth gave the apostle reason to suspect, that some of
them came to the Lord's table without a proper im;)ression and
true sense of the great and glorious things there signified ; hav-
ing no habitual hunger or nlish for the spiritual food there re-
presented, no inward vital and experimental taste of that j^ei/j of
the Son of man, which is meat indeed. The word translated
discerning, signifies to discriminate or distinguish. The taste is
the proper sense whereby to discprn or distinguish food, Job
xxxiv. 3. And it is by a spiritual sense or taste we discern or
distinguish spiritual food. Heb. v. 14. — " Those who by reason
of use, have their senses exercised to discern both good and
evil :" -jr^os Siax^tdtv, &;c. a word of the same root with that ren-
dered discerning, in 1 Cor. xi. 29. He that has no habitual re-
lish of that spiritual food, which is represented and oflfered at
the Lord's table ; he that has no spiritual taste, wherewith to
perceive any thing more at the Lord's supper, than in common
food ; or that has no higher view, than with a little seeming de-
votion to eat bread, in the way of an ordinance, but without
regarding in his heart the spiritual meaning and end of it, and
without being at all suitably affected by the dying love of
Christ therein commemorated ; such a one may most truly and
properly be said not to discern the Lord''s body. — When there-
fore the apostle exhorts \.o self-examination as a prep^'i-ati'-e for
the sacramental supper, he may well be understooa .. — o;
fessors upon inquiring whether they have such a j^iU^-oipiu ^,
faith, by means whereof they are habitually in a capacity and
disposition of mind to discern the Lord''s body practically and
spiritually (as well as speculatively and notionally) in their com-
municating at the Lord's table : which is what none can do who
have a faith short of that which is justifying and saving. It is
only a living faith that capacitates men to discern the Lord''s body
in the sacrament with that spiritual sensation or spiritual gust,
which is suitable to the nature and design of the ordinance, and
which the apostle seems principally to intend.
Object, i. The Church is the School of Christ. 375
PART III.
OBJECTIONS ANSWERED.
OBJECT. I.
The scripture calls the members of the visible church by the
name of disciples, schvJars, or learners ; and that suggests to us
this notion of the visible church, that it is the school of Christ,
into which persons are admitted m order to their learninf^ of
Christ, and coming to spiritual attaintmonts, in the use of the
means of teaching, discip'i le, and training up, established in the
school. Now if this be a right notion of the visible church,
then reason shews that no other qualifications are necessary in
order to being members of this school, than such a faith and
disposition of mind as are requisite to persons putting themselves
under Christ as their master and teacher, and subjecting them-
selves to the orders of the school. But a cor.vnou faith and
moral sincerity are sufficient for this. — Therefore the scripture
leads us to suppose the visible church to hQ properly constituted
of those who have these qualifications, though they have not
saving fmth and true piety.
.-. u-i!«s-ivx;it 1. — I own, the scripture calls the members of the
visible church by the name of disciples ; but deny, that it there-
fore follows that the church of which ihey are members, is duly
and properly constituted of those who have not true piety.
Because, if this consequence was good, then it would equally
follow, that not only the visible, but also the invisible or mystical
church is properly constituted oi" those who have not unfeigned
faith anu true piety. For the members of the mystical church,
as such, and to denote the special character of such, are called
disciples ^ Luke xiv. 26, '27, 33, and John viii. 31, and xiii. 35,
and XV. 8. This shews, that in the argument I am answering,
there is no connexion between the premises and the conclusion.
For the force of the objection consists in this, that the members
of the visible church are called disciples in scripture : This is
the sum total of the premises: And if there be any connexion
between the premises and the conclusion, it must lie in the truth
376 QUALIFICATIONS FOR COMMUNION. PART HI.
of this proposition ; The church whose members are called by
the name of disciples, as signifying' their state and quality as
members of that society, that church is properly and fitly con-
stituted, not only of persons truly pious, but of others that have
merely a common faith and virtue. But this proposition, we
have seen, is not true ; and so there is no connexion between
the former and latter part of it, which are the same with the
premises and conclusion of this argument.
2. Though I do not deny, that the visible church of Christ
may fitly be represented as a school of Christ, where persons
are trained up ia the nse of means, in order to some spiritual
attainments : Yet it wdl not hence necessarily follow, that this is
in order to all good attainments ; for it will not follow but that
certain good attainments may be pre-requisite, in order to a
place in the school. The church of Christ is a school appointed
for the training up of Christ's little children, to greater degrees
of knowledge, higher privileges, and greater serviceableness in
this world, and more meetness for the possession of their eternal
inheritance. But there is no necessity of supposing, that it is
m order to fit them to become Christ's children, or to be intro-
duced into his family ; any more than there is a necessity of
supposing, because a prince puts his children under tutors, that
therefore it must be in order to their being of the royal family.
If it be necessary that there should be a church of Christ ap-
pointed as a school of instruction and discipline, to bring per-
sons to all good attainments whatsoever, then it will follow,
that there must be a visible church constituted of scandalous
and profane persons and heretics, and all in common that as-
sume the Christian name, that so means may be used with
them in order to bring them to moral sincerity^ and an acknow-
ledgment of the Christian faith.
2. I grant, that no other qualifications are nocessary in or-
der to being mecnbers of that school of Christ which is his visi-
ble church, than such as are requisite in order to their subjecting
themselves to Christ as their master and teacher, and subjecting
themselves to the laws and orders of his school : Nevertheless I
deny, that a common faith and moral sincerity are sufficient for
this ; because none do truly subject themselves to Christ as their
master, but such as having their hearts purified by faith, are de-
livered from the reigning power of sin : For we cannot subject
ourselves to obey t/vo contrary masteis at the same time. None
submit to Christ as their teacher, but those who truly receive
him as their prophet, to teach them by his word and Spirit ;
giving up themselves to his teachings, sitting with Mary at
Jesus'' feet to hear his word ; and hearkening more to his dictates,
than those of their blind and deceitful lusts, aud relying on his
wisdom more than their own. The scripture knows nothing of
Object, i. The Church is the i^ichool of Christ. 377
an ecclesiastical school constituted of enemies of the cross of
Christ, and appointed to bring such to be reconciled to him and
submit to him as their Master. Neither have they who are not
truly pious persons, any true disposition of heart to submit to
the laws and orders of Christ's school, the rules which his word
prescribes to all his scholars ; such as, to love their Master
supremely ; to love one another as brethren ; and to love their
book, i. e. their Bible, more than vain trifles and amusements,
yea, above gold and silver ; to be faithful to the interest of the
Master and of the school ; to depend on his teachings ; to cri/
to him for knowledge ^ above all their gettings, to get understand-
ing, &c.
4. Whatever ways of constituting the church may to us
seem fit, proper, and reasonable, the question is, not what con-
stitution of Christ's church seems convenient to /«<man wisdom,
but what constitution is actually established by Christ's infinite
wisdom. Doubtless, if men should set their wits to work, and
proceed according to what seems good in their sight, they would
greatly alter Christ's constitution of his church, to make it more
convenient and beautiful, and would adorn it with a vast variety
of ingenious inventions ; as the church of Rome has done. The
question is, whether this school of Christ which they talk of,
made up very much of those who pretend to no experiences
or attainments but what consist with their being enemies of
Christ in their hearts, and who in reality love the vilest lust
better than him, be that church of Christ which in the New
Testament is denominated his city, his temple, his family, his
body, ^'C. by which names the visible church of Christ is there
frequently called.
I acknowledge, i\\ix.imeans of Christ's appointment, are to
be used with those who are Christ's, and do not profess them-
selves any other, to change their hearts, and bring them to be
ChrisVs friends and disciples. Such means are to be used with
all sorts of persons, with Jews, Mahometans, Heathens, with
nominal Christians that are heretical or vicious, the profane, the
intemperate, the unclean, and all other enemies of Christ; and
these means to be usedconstantly, and laboriously. Scandalous
persons need to go to school, to learn to be Christians, as much
as other men. And there are many persons that are not morally
sincere, who from selfish and sinister views consent ordinarily to
go to church, and so be in the way of means. And none ought
to forbid them thus going to Christ's school, that they may be
taught by him, in the ministry of the gospel. But yet it will not
follow, that such a school is the church of Christ. Human laws
can put persons, even those who are very vicious, into the school
of Christ, in that sense ; they can oblige them constantly to be
present at public teaching, and attend on the means of grace
VOL. IV. 48
378 QL'ALIFICATIOXS i'OK COMMUNION'. , PART lU
appointed by Christ, and dispensed in his name : But human
laws cannot join men to the church of Christ, and make them
members of his body.
OBJECT. If.
Visible saintshrp in the scripture-sense cannot be the same
with that which has been supposed and insisted on, because
Israel of old were called GocVs people, when it is certain the
greater part of them were far from having any such visible holi-
ness as this. Thus the ten tribes were called God's people,
Hos. iv. 6 ; after they had revolted from the true worship of God.
and had obstinately continued in their idolatrous worship at
Bethel and Dan for about two hundred and fifty years, and were
at that time, a little before their captivity especially, in the height
of their wickedness. So the Jews are called GocVs people^ in
Ezek. xxxvi. 20, and other places, at the time of their captivity
in Babylon, a time when most of them were abandoned to all
kinds of the most horrid and open impieties, as the prophets fre-
quently represent. Now it is certain, that the people at that
time were not called God\s people because of any visibility of
true piety to the eye of reason or of a rational charity, because
most of them were grossly wicked, and declared their sin as
Sodom. And in the same manner wherein the Jews of old were
God''s people, are the members of the visible Christian Gentile
church GocVs people ; for they are spoken of as grafted into the
same olive tree, from whence the former were broken off by un-
belief.
Answer 1. The argument proves too much, and therefore
nothing at all. Those whom I oppose in this controversy, will
in effect as much oppose themselves in it, as me. The objection
if it has any force, equally militates against their and my notion
of visible saintship. For those Jews, which it is alleged were
called God"'s people, and yet were so notoriously, openly, and
obstinately wicked, had neither any visibility of true piety, nor
yet of that moral sincerity in the profession and duties of the
true religion, which the opponents themselves suppose to be
requisite in order to a proper visible holiness, and a due ad-
mission to the privileges and ordinances of the church of God.
None will pretend, that these obstinate idolaters and impious
wretches had those qualifications which are now requisite in
order to an admission to the Christian sacraments. And there-
fore, to what purpose can they bring this objection ? which, if it
proves any thing, overthrows my scheme and their own both
together, and both in an equally effectual manner. And not
only so, but will thoroughly destroy the schemes of all Pro-
testants through the world, concerning the qualifications of the
subjects of Christian ordinances. And therefore the support
Object, h. Israel was God's People. 3'U
of what I have laid down against those whom I oppose in this
controversy, requires no further answer to this objection. Never-
theless, for greater satisfaction, I would here observe further :
2. That such appellations as God's people, God's Israel,
and some other like phrases, are used and applied in Scripture
with considerable divcrsittj of intention. Thus, we have a plain
distinction between the house of Israel, and the house of Israel
in Ezek. xx. 38 — 40. By the house of Israel in the 39th verse
is meant literally the nation or family of Israel. But by the
house of Israel in the 40th verse seems to be intended the spiri-
tual house, the body of God's visible saints, that should attend
the ordinances of his public worship in gospel-times. So like-
wise there is a distinction made between the //c;?/.<fe o/"/sr«eZ,
and God's disciples who should profess and visibly adhere to his
law and testimony, in Isaiah viii. 14 — 17. And though the whole
nation of the Jews are often called God''s people in those dege-
nerate times wherein the prophets were sent to reprove them,
yet at the same time they are charged as falseli/ calling them-
selves of the Jiolij city. Isaiah xlviii. 2. And God often tells
them, they are rather to be reckoned among aliens, and as
children of the Ethiopians, or posterity of the ancient Ca-
naanites, on account of their grossly wicked and scandalous
behaviour. See Amos i.x. 7, &;c. Ezek. xvi. 2, 3, &c. ver. 45,
kc. Isa. i. 10.
It is evident that God sometimes, according to the methods
of his marvellous mercy and long-suftering towards mankind,
has a merciful respect to a degenerate church, become exceed-
ing corrupt, and constituted of members who have not those
qualifications which ought to be insisted on. God continues
still to have respect to them so far as not utterly to forsake
them, or wholly to deny his confirmation of and blessing on
their administrations. And not being utterly renounced of God,
their administrations are to be looked upon as in some respect
valid, and the society as in some sort a people or church of
God. This was the case with the church of Rome, at least
till the Reformation and Council of Trent ; for till then we
must own their baptisms and ordinations to be valid. — The
church that the pope sits in, is called. The temple of God. 2
Thess. ii. 4.
And with regard to the people of Israel, it is very manifest,
that something diverse is oftentimes intended by that nation be-
ing God'' s people, from their being visible saints, visibly holy, or
having those qualifications which are requisite in order to a due
admission to the ecclesiastical privileges of such. That nation,
xhcLi family of Israel according to the flesh, and with regard to
that external and carnal qualification, were in some sense adop-
ted by God to be his peculiar people, and his covenant people.
380 QUALIFICATIONS FOIl COMMUMO.V. PART ill.
That is not onh' evident by what iiasbeen already observed, but
also indisputably manifest from Kom.ix.3,4,5. "J have great hea-
viness and continual sorrow of heart ; for I could wish that my-
self were accursed from Christ for my brethren, my kinsmen AC-
CORDING TO THE FLESH, who are Israelites, to whom
pertaineth the ADOPTION, and the glory, and the COVE-
NANTS, and the giving of the law, and the service of God, and
the PROMISES ; whose are the fathers ; and of whom, as con-
cerning the flesh, Christ came." It is to be noted, that the pri-
vileges here mentioned are spoken of as belonging to the Jews,
not now as visible saints, not as professors of the true religion,
not as members of the visible church of Christ ; but only as
people of such a 7iation, such a blood, such an external and car-
nal relation to the patriarchs their ancestors, Israelites, AC-
CORDING TO THE FLESH. For the apostle is speaking
here of the unheliev'mg Jews, professed unbelievers, that were
out of the Christian church, and open visible enemies to it, and
such as had no right to the external privileges of Christ's peo-
ple. So, in Rom. xi. 28, 29, this apostle speaks of the same
mibelieving Jews, as in some respect an elect people, and inter-
ested in the calling, promises, and covenants God formerly gave
to their forefathers, and as still beloved for their sakes. " As
concerning the gospel, they are enemies for your sake; but as
touching the election, they are beloved for the fathers' sakes :
for the gifts and calling of God are without repentance." These
things are not privileges belonging to the Jews now as a people
of the right religion, or in the true church of visible worshippers
of God ; but as a people of such a pedigree or blood ; and that
even after the ceasing of the Mosaic administration. But these
were privileges more especially belonging to them under the
Old Testament : they were a /amiZ?/ that God had chosen in
distinction from all others to shew special favour to, above all
other nations. It was manifestly agreeable to God's design to
constitute things so under the Old Testament, that the means
of grace and spiritual privileges and blessings should be —
though not wholly, yet in a great measure — confined to Si par-
ticular family, much more than those privileges and blessings
are confined to any posterity or blood now under the gospel.
God purposely by these favours distinguished that nation not
only from those who were not professed worshippers of the true
God, but also in a great measure jT/'om other nations, by a con-
stituted wall of separation. This was not merely a wall between
professors and non-professors, but between NATION and NA-
TIONS. God, if he pleases, may by his sovereignty annex his
blessing, and in some measure fix it, for his own reasons, to a
particular blood, as well as to a particular place or spot of
ground, to a certain building, to a particular heap of stones, or
Object, ir. Israel was God's People. of>\
altar of brass, to particular garments, and other external things.
And it is evident, that lie actually did aftix his blessing to that
particular external family of Jacob, very much as he did to the
city Jerusalem, where he chose to place his name, and to Mount
Zion, tvhere lie commanded (he blessing: God did not so affix
his blessing to Jerusalem or Mount Zion, as to limit himself,
either by confining the blessing wholly to that place, never to
bestow it elsewhere ; nor by obliging himself always to bestow
it on those that sought him there ; nor yet obligmg himself ne-
ver to withdraw his blessing from thence, by forsaking his dwel-
ling-place there, and leaving it to be a common or profane
place. But he was pleased to make it the seat of his blessing
in a peculiar manner, in great distinction from other places. In
like manner did he fix his blessing to the progeny of Jacob.
It was a family which he delighted in, and which he blessed in
a peculiar manner, and to which in a great measure he con-
fined the blessing ; but not so as to limit himself, or so as to ob-
lige himself to bestow it on all of that blood, or not to bestow
it on others that were not of that blood. He affixed his
blessing both to the place and nation, by sovereign election,
Psal. cxxxii. 13 — 15. He annexed and fixed his blessing to both
by covenant.
To that nation he fixed his blessing by his covenant with
the patriarchs. Indeed the main thing, the substance and mar-
row of that covenant which God made with Abraham and the
other patriarchs, was the covenant of grace^ which is continued
in these days of the gospel, and extends to all his spiritual seed,
of the Gentiles as well as Jews : But yet that covenant with
the patriarchs contained other things that were appendages to
that everlasting covenant of grace ; promises of lesser matters,
subservient to the grand promise of the future seed, and typical
of things appertaining to him. Such were those that annexed
the blessing to the land of Canaan, and the progeny of Isaac
and Jacob. Just so it was also as to the covenant God made
with David. 2 Sam. vii. and Psal. cxxxii. If we consider that
covenant with regard to its marrow and soul, it was the cove-
nant of grace : But there were other subservient promises which
were typical of its benefits ; such were promises of blessings to
the nation of Israel, of continuing the temporal crown to David's
posterity, and of fixing the blessing to Jerusalem or Mount Zion,
as the place which he chose to set his name there. And in this
sense it was that the very family of Jacob were God's people
by covenant^ and his chosen people ; even when they were no
visible saints, when they lived in idolatry, and made no profes-
sion of the true religion.
On the whole, it is evident that the very nation of Israel.
383 QUALIFICATIONS FOR COMMUNION. I'ART HI.
not as visible saints, but as the progeny of Jacob according to
the fleshy were in some respect a chosen people^ a ficople of God,
a covenant people^ an holy nation ; even as Jerusalem was a cho-
sen city, the city of God, a holy city, and a city that God had
engaged by covenant to dwell in.
Thus a sovereign and all-wise God was pleased to ordain
things with respect to the nation of Israel. Perhaps we may not
be able to give all the reasons of such a constitution ; but some of
them seem to be pretty manifest ; as,
1. The great and main end of separating one particular na-
tion from all others, as God did the nation of Israel, was to prcv
pare the way for the coming of the Messiah. God's covenant
with Abraham and the other patriarchs implied that the Messiah
should be of their blood, or their seed according to the flesh.
And therefore it was requisite that their progeny according to
the flesh should be fenced in by a wall of separation, and made
Goa''s people. If the Messiah had been born of some of the pro-
fessors of Abraham'' s religion, but of some other nation, that re-
ligion being propagated from nation to nation, as it is now under
the gospel,it would not have answered the covenant with Abra-
ham, for the Messiah to have been born of Abraham's seed only
in this sense. The Messiah being by covenant so related to Ja-
cob's proven*/ according to the flesh, God was pleased, agreea-
ble to the nature of such a covenant, to shew great respect to
that people on account of that external relation. Therefore the
apostle mentions it as one great privilege, that of them accord-
ing to the flesh Christ came, Rom. ix. 5. As the introducing of
the Messiah and his salvation and kingdom was the special de-
sign of all God's dealings and peculiar dispensations towards
that people, the natural result of this was, that great account
should be made of their being of that nation, in God's covenant
dealings with them.
2. That nation was a typical nation. There was then
literally a land, which was a type of heaven, the true dwelling-
place of God ; and an external city, which was a type of the
spiritual city of God ; an external temple of God, which was a
type of his spiritual temple. So there was an external people
and family of God, by carnal generation, which was a type
of his spiritual progeny. And the covenant by which they
were made a people of God, was a type of the covenant of
grace ; and so is sometimes represented as a marriage-cove-
nant. God, agreeably to the nature of that dispensation,
shewed a great regard to external and carnal things in those
days, as types of spiritual things. What a great regard God
did shew then to external qualifications for privileges and ser-
vices, appears in this, that there is ten times so much said in the
Books of Moses about such qualifications in the institution?
Object, ii. Israel ivas God's People. 383
of the passover and tabernacle services, as about any moral
qualifications whatsoever. And so much were such typical
qualifications insisted on, that even by the law of Moses, the
congregation of the Lord, or church of visible worshippers of
God, and the number of public professors of the true religion
who were visible saints, were not the same. Some were of the
latter, that were not of the former : as the eunuchs, who were
excluded the congregation, though never so externally religious,
yea truly pious ; and so also bastards, &c.
3. It was the sovereign pleasure of God to choose the pos-
terity oi Jacob according to tfie flesh, to reserve them for special
favours to the end of time. And therefore they are still kept a
distinct nation, being still reserved for distinguishing mercy in
the latter day, when they shall be restored to the church of God.
God is pleased in this way to testify his regard to their holy an-
cestors, and his regard to their external relation to Christ.
Therefore the apostle still speaks of them as an elect nation, and
beloved for their fathers'' sakes, even after they were broken off
from the good olive by unbelief. God's covenant with Abraham
is in some sense in force with respect to that people, and reaches
them even to this day ; and yet surely they are not God's cove-
nant people, in the sense that visible Christians are. See Lev.
xxvi. 4*2.
If it be said, It was often foretold by the prophets, that in
gospel days other nations should be the people of God, as well
as the nation of the Jews : And when Christ sent forth his apos-
tles, he bid them go and disciple all nations :
I answer ; By a common figure of speech the prevailing
part of a nation are called the nation, and what is done to them
is said to be done to the nation, and what is done by them is
said to be done by that nation. And it is to be hoped, that the
time is coming when the prevailing part of many nations, yea of
every nation under heaven, will be regularly brought into the
visible church of Christ. If by nations, in these prophecies, we
understand any other than the prevailing part, and it be insisted
on that we must understand it of all the people belonging to
those nations ; there never yet has been any nation in this sense
regularly brought into the visible church of Christ, even accord-
ing to the scheme of those whom I oppose. For there never
yet has been a whole nation outwardly moral. And besides, what
Mr. Blake says in his Treatise of the Covenant, page 238, may
be applied here, and serve as an answer to this objection : " The
prophecies of the Old Testament (says he) of the glory of the
New Testament times, are in Old Testament phrases, by way
of allusion to the worship of those times, set forth to us." In
Rev. xxi. 24, nations are spoken of, as having an interest in the
New Jerusalem, which yet is represented as perfectly pure, with-
384 tiLALlFICATlONS FOR COMMUNION. J'ART 111,
out the 'least degree of pollution and defilement, vcr. 27. And
as for the command to the apostles, to disciple all nations^ it
was a direction to them as to what they should attempt, not u
prediction of what they should briiig to pass in their day For
they never brought one-half of any one nation into the visible
Christian church, nor any at all in one-half of the nations in the
world, it is very probable.
If it should be further objected, that it is an evidence that
Gentile Christians are visible saints, according to the New Tes-
tament notion of visible saintship, in the very same manner as
the whole Jewish nation were till they were broken off by their
obstinate rejection of the Messiah ; that the Gentile Christians
are represented as hem^graftcdinto the same olive,from whence
the Jews were broken off by unbelief, Rom. xi. 17, &c.
I would inquire, What any one can intend by this objec-
tion ? Whether it be this, viz. that we ouglit to insist on no higher
or better qualifications, in admitting persons as members of the
Christian church, and to all its privileges, than the whole Jewish
nation in Christ's time possessed, till they had obstinately per-
' sisted in their rejection of him ? If this is not intended, the ob-
jection is nothing to the purpose : Or, if this be intended, neither
then is it to the purpose of those with whom I have especially
to do in this controversy, who hold orthodoxy , knowledge of the
fundamental doctrines of religion, moral sincerity, and a good
conversation, to be qualifications, which ought to be insisted on,
in order to a visible church-state. For a very great part of those
Jews were destitute of these qualifications ; many of them were
Sadducees, who denied a future state ; others of them Herodians,
who v.'ere occasionally conformists with the Romans in their
idolatries ; the prevailing sect among them were Pharisees, who
openly professed the false doctrine of justification by the works
of the law and external privileges, that leaven of the Pharisees^
which Christ warns his disciples to beware of. Many of them
were scandalously ignorant, for their teachers had taken away
the key of knowledge. Multitudes were grossly vicious, for it
was a generation in which all manner of sin and wickedness
prevailed.
I think that text in Rom. xi. can be understood no other-
wise, in any consistence with plain fact, than that the Gentile
Christians succeeded the Jews, who had been, either in them-
selves or ancestors, the children of Abraham, with respect to a
visible interest in the covenant of grace, until they were broken
off from the church, and ceased to be visible saints by their
open and obstinate unbelief. Indeed their ancestors had all been
thus broken off from the church of visible saints ; for every
branch or family of the stock of Jacob had been in the church
of visible saints, and each branch withered and failed throus:li
Object. 111. The Jews partook of the Fassover. 385
unbelief. This was the highest and most important sense, in
which any of the Jews were externally the children of Abraham,
and implied the greatest privileges. But there was another
sense, in which the whole nation, including even those of them
who were no visible saints, were his children, which (as has
been shewn) implied great privileges, wherein Christian Gen-
tiles do not succeed them, though they have additional ecclesi-
astical privileges, vastly beyond the Jews.
Whether I have succeeded, in rightly explaining these mat-
ters, or no, yet my failing in it is of no great importance with
regard to the strength of the objection, that occasioned my
attempting it ; which was, that scandalously ivicked men among
the Jews are called GocVs jieople, &c. The objection, as I ob-
served, is as much against the scheme of those whom I oppose,
as against my scheme ; and therefore it as much concerns them,
to find out some explanation of the matter, that shall shew
something else is intended by it, than their having the qualifica-
tions of visible saints, as it does me ; and a failing in such an
attempt as much affects and hurts their cause, as it does mine.
OBJECT. HI.
Those in Israel, who made no profession of piety of heart,
did according to divine institution partake of the passover ; a
Jewish sacrament, representing the same things, and a seal of
the very same covenant of grace with the Lorcfs supper ; and
particularly, it would be unreasonable to suppose, that all made
a profession of godliness whom God commanded to keep that
first passover in Egypt, which the whole congregation were re-
quired to keep, and there is no shadow of any such thing as all
first making a solemn public profession of those things wherein
true piety consists : And so the people in general partook of
the passover, from generation to generation ; but it would be
improbable to suppose, that they all professed a supreme regard
to God in their hearts.
Answer 1. The aftairof the Israehtes' participation of the
passover, and particularly that first passorer in Egypt, is attend-
ed with altogether as much difficulty in regard to the qualifica-
tions which the objectors themselves suppose requisite in com-
municants at the Lord's table, as with regard to those which I
insist upon ; and if there be any argument in the case, it is fully
as strong an argument against their scheme, as mine.
One thing they insist upon as a requisite qualification for
the Lord's supper, is a public profession of religion as to the
vo!..iv. 49
3SG QUALU'ICATIONS I'OR COMMUNIO-V. I'ART III.
essential docf vines oiit. But there is no more public profession
of this kind, preceding that passover in Egypt, than of a profes-
sion of godliness. Here, not to insist on the great doctrines of
the fall of man, of our undone state hy nature^ of the Trinity,, of
our dependence on the free grace of God. for justification, &lq.
let us take only those two doctrines oi a future state of rewards
and punishments, and the doctrine o( the Messiah to come, that
Messiah who was represented in the passover. Is there any more
appearance, in sacred story, of the people making a public pro-
fession in Egypt of these doctrines, before they partook of the
passover, than of their making profession of the love of God?
And is there any more probability of the former, than of the lat-
ter? Another thing which they on the other side suppose neces-
sary to a due attendance on the Lord's supper, is, that when any
have openly been guilty of gross sins, they should before they
come to this sacrament, openly confess and humble themselves
for their faiiltp. Now it is evident by many scriptures, that a
great part of the children of Israel in Egypt had been guilty of
joining with the Egyptians in worshipping their false gods, and
had lived in idolatry. But the history in Exodus gives us no ac-
count of any public solemn confession of, or humiliation for this
great sin, before they came to the passover. Mr. Stoddard ob-
serves, {Appeal, p. 58, 59.) that there was in the church of Israel
a way appointed by God for the removal of scandals ; men be-
ing required in that case to ofl'er up their sacrifices, attended
with confession and visible signs of repentance. But where do
v/e read of the people offering up sacrifices in Egypt, attended
with confession, for removing the scandal of that most heinous
sin of idolatry they had lived in ? Or is there any more proba-
bility of their publicly professing their repentance and humilia-
tion for their sin, before their celebrating the passover, than of
their publicly professing to love God above all ? Another thing
which they suppose to be requisite in order to admission to the
Lord's table, and about which they would have a particular
care be taken, is, that every person admitted give evidence of a
competent knowledge in the doctrines of religion, and none
be allowed to partake who are grossly ignorant. Now there is
no more appearance of this with regard to the congregation in
Egypt, than of a prof ession of godliness ; and it is as difficult to
suppose it. There is abundant reason to suppose, that vast
numbers in that nation, consisting of more than a million of adult
persons, had been brought up in a great degree of ignorance,
amidst their slavery in Egypt, where the people seem to have
almost forgotten the true God and the true religion. And though
pains had been taken by Moses, now for a short season, to
instruct the people better ; yet it must be considered, it is a
very great work, to take a whole nation under such degrees of
Object. HI. The Jews partook of the Fassover. 387
ignorance and prejudice, and bring every one of them to a com-
petent degree of knowledge in religion ; and a greater work
still for Moses both thus to instruct Uiem, and also by examina-
tion or otherwise, to come to a just satisfaction, that all had in-
deed attained to such knowledge.
Mr. Stoddard insists, that if grace be requisite in the Lord's
supper, it would have been us much so in iho, passovei\ in as
much as the chief thing which the passover (as well as the
Lord's supper) represents, is Christ's suflerings. But if on this
account the same qualifications are requisite in both ordinances,
then it would be as requisite that the partakers should have
knowledge to discern the Lord's body (in Mr. Stoddard'^s sense
of L Cor. xi. 29.) in the passover, as in the Lord's supper. But
this certainly is as diflicult to suppose, as that they professed
godliness. For how does it appear, that tlie people in general
who partook of the j^assover — knew that it signified the death
of the Messiah, and the way in which he should make atone-
ment for sin by his blood? Does it look very likely tiiat they
should know this, when Christ's own disciples had not knowledge
thus to discern the Lord''s body in the passover, of which they
partook from year to year with their Master ? Can it be sup-
posed, they actually knew Christ's death and the design of it to
be thereby signified, when they did not so much as realize the
fact itself, that Christ was to die, at least not till the year before
the last passover ? Besides, how unreasonable would it be, to
suppose, that the Jews understood what was signified, pertain-
ing to Christ and salvation by him, in all those many kinds of
sacrifices, which they attended and partook of, and all the vast
variety of^ ceremonies belonging to them ; all which sacrifices
were sacramental representations of Christ's death, as well as
the sacrifice of the passover ? The apostle tells us, that all these
things had a shadow of good things to come, the things con-
cerning Chiist ; and yet there are many of them, which the
church of Christ to this day does not understand ; though we
are under a thousand times greater advantage to understand
them, than they were. For we have the Neiv Testament,
wherein God uses ^reai plainness of speech, to guide us, and
live in days wherein the vail which Moses put over his face is
taken away in Christ, and the vail of the temple rent, and have
the substance and the antetype plainly exhibited, and so have
opportunity to compare these with those shadows.
If it be objected, as a difficulty that lies against our sup-
posing a profession of godliness requisite to a participation of
i\\Q passover, that they who were uncircnmcised, were expressly
forbidden to partake ; and if conversion was as important and
a more important qualification than circumcision, why were not
the /////-po-fz/rro/p as expressly forbidden? T answer: Why were.
388 (QUALIFICATIONS FOR COMMUNIO.V. PART If],
not scandalous sinners as expressly forbidden ? And why was
not moral sincerity as expressly required as circumcision ?
If it be objected, that they were all expressly and strictly
required to keep the passovcr ; but if grace was requisite, and
God knew that many of the partakers would have no grace,
why would he give such universal orders ?
I answer : When God gave those commands, he knew that
the commands, in all their strictness, would reach many per-
sons who in the time of the passouer would be without so much
as moral sincerity in religion. Every man in the nation, from
the first institution till the death of Christ, were all (excepting
such as were ceremonially unclean, or on a journey) strictly re-
quired to keep the feast of passover ; and yet God knew that
multitudes would be without the qualification of moral serious-
ness in religion. It would be very unreasonable to suppose,
that every single person in the nation was morally serious, even
in the very best time, or that ever there was such a happy day
with any nation under heaven, wherein all were morally sincere
in religion. How much then was it otherwise many times with
that nation, which was so prone to corruption, and so often ge-
nerally involved in gross wickedness ? But the strict command
of God to keep the passover reached the morally insincere, as
well as others ; they are no where excepted, any more than the
unconverted. And as to any general commands of God's word,
these no more required men to turn from a state of moral in-
sincerity before they came to the passover, than they required
them to turn from a graceless state.
But further, I reply, that God required them all to keep the
passover, no more strictly than he required them all to love the
Lord their God with their whole heart. And if God might
strictly command this, he might also strictly command them to
keep that ordinance wherein they were especially to profess it,
and seal their profession of it. That evil generation were not
expressly forbidden to keep the passover, in succeeding years,
for the w\\o\e fo7-ty years during which they went on provoking
God, very often by gross sin and open rebellion ; but still the
express and strict commands for the whole congregation to
keep ihe passover reached them, nor were they released from
their obligation.
If it be said, that we must suppose multitudes in Israel
attended ihQj)assover, from age to age, without such a visibility
of piety as I have insisted on ; and yet we do not find their at-
tending this ordinance charged on them as a sin, in Scripture :
I answer ; We must also suppose that multitudes in Israel, from
age to age, attended the passover, who lived in moral insincerity,
yea and scandalous wickedness. For the people in general very
often notoriously corrupted themselves, and declined to ways of
Object, hi. The Jews partook of the Fassovcr. 389
open and great transgression ; and yet there is reason to think,
that in these times of corruption, for the most part, they held
circumcision and the passover : and we do not find their attend-
ing on these ordinances under such circumstances, any more ex-
pressly charged on them as a sin, than their coming without piety
of heart. The ten tribes continued constantly in idolatry for
about 250 years, and there is a ground to suppose, that in the
mean time they ordinarily kept up circumcision and the passover.
For though they worshipped God by images, yet they maintained
most of the ceremonial observances of the law of Moses, called
the manner of the God of the land, which their priests taught
the Samaritans, who were settled in their stead, 2 Kings xvii. 26,
27. Nevertheless we do not find Elijah, Elisha, or other pro-
phets, reproving them for attending these ordinances without the
required moral qualifications. Indeed there are some things in
the writings of the prophets, which may be interpreted as a re-
proof of this; but no more as a reproof of this, than of attend-
ing God's ordinances without a gracious sincerity and true piety
of heart and life.
How many seasons were there wherein the people in gene-
ral fell into and lived in idolatry, that scandal of scandals, in
the times of the judges, and of the kings both in Judah and
Israel? But still amidst all this wickedness, they continued to
attend the sacrament of circumcision. We have every whit
as much evidence of it, as that they attended the passover with-
out a profession of godliness. We have no account of their
ever leaving it oflf at such seasons, nor any hint of its being re-
newed (as a thing which had ceased) when they came to reform.
Though we have so full an account of the particulars of Josiah's
reformation, after the long scandalous reign of Man asseh^ there
is no hint of any reviving of circumcision, or returning to it
after a cessation. And where have we an account of the peo-
ple being once reproved for attending this holy sacrament while
thus involved in scandalous sin, in all the Old Testament ? And
where is this once charged on them as a sin, any more than in
the case of unconverted persons attending the sacrament of
the passover ?*
Answ. 2. Whatever was the case with respect to the qua-
lifications for the sacraments of the Old Testament dispensa-
tion, I humbly conceive it is nothing to the purpose in the pre-
sent argument, nor needful to determine us with respect to the
qualifications for the sacraments of the Christian dispensation,
which is a matter of such plain fact in the New Testament. Far
* Let the Reader here take notice of what is observed in the conchision of
my answer to the objection from tiie instance of Judas.
390 qUALIFICATIOIvS FOR COMMUNIO-V. I'ART. IK.
am I from thinking the Old Testament to be hke an old alma-
nack out of use ; nay, I think it is evident from the New Testa-
ment, that some things which had their first institution under the
Old Testament, are continued under the New ; for instance, the
acceptance of the inlant-secd of believers as children of the
covenant with their parents ; and probably some things belong-
ing to the order and discipline of Christian churches, had their
first beginning in the Jewish synagogue. But yet all allow that
the Old Testament dispensation is out of date, with its ordi-
nances; and I think, in a manner pertaining to the constitution
and order of the New Testament church — a matter of fact,
wherein the New Testament itself is express, full, and abundant
■ — to have recourse to the Mosaic dispensation for rules or pre-
cedents to determine our judgment, is quite needless, and out of
reason. There is perhaps no part of divinity attended with so
much intricacy, and wherein orthodox divines do so much differ,
as the stating of the precise agreement and difference between
the two dispensations of Moses and of Christ."^" And probably
the reason why God has left it so intricate, is, because our un-
derstanding the ancient dispensation, and God's design in it, is
not of so great importance, nor does it so nearly concern us. —
Since God uses great plainness of speech in the New Testa-
ment, which is as it were the charter and municipal law of the
Christian church, what need we run back to the ceremonial and
typical institutions of an antiquated dispensation, wherein God's
declared design was, to deliver divine things in comparative ob-
scurity, hid under a veil, and involved in clouds ?
We have no more occasion for going to search among the
types, dark revelations, and carnal ordinances of tlie Old Testa-
ment, to find out whether this matter of fact concerning the
constitution and order of the New Testament church be true,
than we have occasion of going there to find out whether any
other matter of fact, of which we have an account in the New
Testament, be true ; as particularly, whether there were such
officers in the primitive church as bishops and deacons^ whether
miraculous gifts of the Spirit were common in the apostle's
days, whether the believing Gentiles were received into the pri-
mitive Christian church, and the like.
Answer 3. I think, nothing can be alleged from the Holy
Scripture, sufficient to prove a jyr of ess ion of godliness to be not
a qualification requisite in order to a due and regular participa-
tion of the passover.
Although none of the requisite moral qualifications for this
* On this " precise agreement and difference," Dr. Owen has written witli
admirable clearness in his Expopition of the Epistle to t\\G Hebrews, and the pre-
fixed Exorritation. — W.
Object, hi. The Jews partook of the Passover. 391
Jewish sacrament, are near so clearly made known in tiie Old
Testament as the qualirications for the Christian sacraments
are in the New ; and although a supposed visibility of either
moral sincerity or sanctifying grace, is involved in some ob-
scurity and difliculty ; yet I would humbly offer what appears
to me to be the truth concerning that matter, in the things that
follow.
(1.) Although the people in Egypt, before the Jlrst jtasso-
ver, probably made no explicit public profession at all, either
of their humiliatiou for their former idolatry^ or oi present dc-
votedness of heart to God ; it being before any particular insti-
tution of an express public profession, either of godliness, or
repentance in case of scandal : Yet I think, there was some
sort of public manifestation, or imjilicit profession of both, —
Probably in Egypt they implicitly professed the same things,
which they afterwards professed more expressly and solemnly
in the wilderness. The Israelites in Egypt had very much to
affect their hearts, before the last plague, in the great things
that God had done for them ; especially in some of the latter
plagues, v.'herein they were so remarkably distinguished from
the Egyptians. They seem now to be brought to a tender
frame, and a disposition to show much respect to God (see
Exod. xii. 27 ;) and were probably now very forward to profess
themselves devoted to him, and true penitents.
(*2.) After the institution of an explicit public profession of
devotedness to God, or (which is the same thing) of true piety
of heart, this was wont to be required in order to a partaking of
the passover and other sacrifices and sacraments that adult per-
sons were admitted to. Accordingly all the adult persons that
were circumcised at Gilgal, had made this profession a little be-
fore on the plains of Moab. Not that all of them were truly
gracious ; but seeing they all had a profession and visibility,
Christ in his dealings with his church as to external things,
acted not as the Searcher of Hearts, but as the Head of the
visible church, accommodating himself to the present state of
mankind ; and therefore he represents himself in Scripture as
trusting his people's profession ; as I formerly observed.
(3.) In degenerate fxmos in Israel, both priests and people
were very lax with respect to covenanting with God, and pro-
fessing devotedness to him ; and these professions were used, as
public professions commonly are still in corrupt times, merely
as matters of form and ceremony, at least by great multitudes.
(4.) Such was the nature of the Levitical dispensation, that
it had in no measure so great a tendency to preclude and prevent
hypocritical professions, as the New Testament dispensation ;
particularly, on account of the vastly greater darkness of it. For
the covenant of grace was not then so fully revealed, and conse-
392 tlLALlflCATIONS FOR COMMUNIO.N. ,PART IH,
quently the nature of the conditions of that covenant was not
then so well known. There was then a far more obscure reve-
lation of those great duties of repentance towards God and faith
in the Mediator, and of those things wherein true holiness con-
sists and wherein it is distinguislied from other things. Persons
then had not equal advantage to know thei: own hearts, while
viewing themselves in this comparatively dim light of Moses'
law, as now they have in the clear sun-shine of the gospel. In
that state of the minority of the church, the nature of true piety,
as consisting in the S2jirit of adoption, or ingenuous filial love to
God, and as distinguished from r spirit of bondage, servile fear^
and self-love, was not so clearly made known. The Israelites
were therefore the more ready to mistake for true piety, that mo-
ral seriousness, and those warm affections and resolutions that
resulted from that spirit of bondage, which showed itself in
Israel remarkably at Mount Sinai ; and to which through all
the Old Testament times, they were especially incident.
(.5.) God was pleased in a great measure to suffer (though
he did not properly allow) a laxness among the people, with
regard to the visibility of holiness, and the moral qualifications
requisite to an attendance on their sacraments. This he also did
in many other cases of great irregularity, under that dark, im-
perfect, and comparatively carnal dispensation ; such as poly-
gamy, putting away their wifes at pleasure, the revenging of
blood, killing the man-slayer, &c. And he winked at their wor-
shipping in high places in Solomon's time, (I Kings iii. 4, 5 ;)
the neglect of keeping the feast of tabernacles according to the
law, from Joshua's time till after the captivity, (Neh. viii. 17 ;)
and the neglect of the synagogue-worship, or the public service
of God in particular congregations, till after the captivity,*
though the light of nature, together with the general rules of
the law of Moses, did sufficiently teach and require it.
(6.) It seems to be foretold in the prophecies of the Old
Testament, that there would be a great alteration in this respect,
in the days of the gospel ; that under the new dispensation there
should be far greater purity in the church. Thus, in the fore-
mentioned place in Ezekiel it is foretold, that " those who are
[yisibli/l uncircumcised in heart, should no more enter into
God's sanctuary." Again, Ezek. xx. 37, 38. " And I will cause
you to pass under the rod, and will bring you into the bond of
the covenant ; and I will purge out from among you the rebels,
and them that transgress against me." It seems to be a prophecy
of the greater purity of those who are visibly in covenant with
God. Isa. iv. 3. " And it shall come to pass that he that is left
+ Prid. Connect. Part I. p. 354—536, and 555, 556, 9th edit. The word
translated synagogues, Psal. Ixxiv. signifies assemblies ; and is supposed by the ge-
nerality of learned men to relate to another sort of assemblies.
/
Object, iv. John's Disciples did not profess true Piety. 393
in Zion, and he that remaineth in Jerusalem, shall be called
holy, even every one that is written among the living [i. e. has
aname to live, or is enrolled among the saints] in Jerusalem.'*
Isa. Hi. 1. " Put on thy beautiful garments, O Jerusalem, the
holy city ; from henceforth there shall no more come to thee
the uncircumcised and the unclean." Zech. xiv. 21. "And in
that day, there shall be no more the Canaanite in the house of
the Lord."
(7.) This is just such an alteration as might reasonably be
expected from what we are taught of the whole nature of the
two dispensations. As the one had carnal ordinances, (so they
are called Heb. ix. 10,) the other a spiritual service, (John iv.
24 ;) the one an earthly Canaan, the other an heavenly ; the one
an external Jerusalem, the other a spiritual y the one an earthly
high-priest, the other an heavenly ; the one a tt'orZrf/?/ sanctuary,
the other a spiritual; the one abodily and temporal redemption,
(which is all that they generally discerned or understood in the
passover,) the other a spiritual and eternal. And agreeably to
these things, it was so ordered in providence, that Israel, the
congregation that should enter this JtJorZc?/?/ sanctuary, and attend
these carnaZ ordinances, should be much more a worldly, carnal
congregation, than the New Testament congregation. One rea-
son of such a difference, seems to be this, viz. that the Messiah
might have the honour of introducing a state of greater purity
and spiritual glory. Hence God is said to f\nd fault with that an-
cient dispensation of the covenant, Heb. viii. 7, 8. And the time
of introducing the new dispensation is called the time oi refor-
mation, Heb. ix. 10. And one thing, wherein the amendment of
what God found fault with in the former dispensation should
consist, the apostle intimates, is the gxedlex purity and spiritU'
ality of the church, Heb. viii. 7, 8, 11.
OBJECT. IV.
It is not reasonable to suppose, that the multitudes which
John the Baptist baptized, made a profession of saving grace,
or had any such visibility of true piety, as has been insisted on.
Answ. — Those whom John baptized, came to him confess-
ing their sins, making a profession of some kind of repentance ;
and it is not reasonable to suppose, the repentance they profes-
sed was specifically or in kind diverse from that which he had
instructed them in, and called them to, which is called repent-
ance for the remission of sins ; and that is saving repentance.
John's baptism is called the baptism of repentance for the re-
mission of sins : I know not how such a phrase can be reason-
ably understood any otherwise, than so as to imply, that his bap'
VOL, IV, 50
394 QUALIFICATIONS FOIl COMMUNION. PART IH
lis fn was some exhibition of that repentance, and a seal of the
profession of it. Baptism is a seal of some sort of religious pro-
fession, in adult persons : But the very name of John's baptism
shews, that it was a seal of a profession of repentance for the re-
mission of sins. It is said, Luke iii. 3, " John PREACHED the
baptism of repentance for the remission of sins." What can be
understood by this, but his preaching that men should now spee-
dily turn to God, by true repentance ^nd faith in the promised
Saviour, and come and confess their sins, and openly declare this
repentance towards God, and faith in the Lamb of God, and that
they should confirm and seal this their profession by baptism, as
well as therein receive the seal of God's willingness to remit the
sins of such as had this faith and repentance. Accordingly, we
are told, the people came and were baptized of him, confessing
their sins, manifesting and professing that sort of repentance and
faith which he preached. They had no notion of any other sort
of repentance put into their heads, that they could suppose John
called them to profess in baptism, but this, accompanied with
faith in the Lamb whom he called them to behold ; for he preach-
ed no other to them. The people that John baptized, professed
both repentance for the remission of sins, and also faith in the
Messiah ; as is evident by Acts xix. 4, 5. " John verily baptized
with the baptism of repentance, saying unto the people, that they
should believe on him that should come after him ;" i. e. on
Christ Jesus: "When they heard this [John's preaching] they
were baptized in the name of the Lord Jesus.''''
If it be objected here, that we are told, Matth. iii. 5, 6,
" There went out to him Jerusalem, and all Judea, and all the
region round about Jordan, and were baptized of him in Jordan,
confessing their sins ;" and that it is not to be imagined, all these
made any credible profession of saving repentance and faith : I
answer ; No more is to be understood by these expressions, ac-
cording to the phraseology of the Scripture, than that there was
a very great resort of people from these places to John. Nor is
any more to be understood by the like term of universality in John
iii. 26. " They came to John, and said unto him. Rabbi, he that
was with thee beyond Jordan, to whom thou barest witness, be-
hold, the same baptizeth, and ALL MEN come to him ;" that
is, there was a great resort to him from all quarters. It is in no
wise unreasonable to suppose, there was indeed a very great
number of people that came to John from the places mentioned,
who being exceedingly moved by his preaching, in that time of
extraordinary outpouring of the Spirit, made profession of the
faith and repentance which John preached. Doubtless there
were many more professors than real converts : But still in the
great resort to John, there were many of the latter character ;
afl W6 may i.nf«r from the prophecy : as appears by Luke i. 16. 17,
Object, v. Many called, but few cliosen. o95
•* And many of the children of Israel shall he turn to the Lord
their God. And he shall go before him in the spirit and power of
Elias, to turn the hearts of the fathers to the children, and of the
disobedient to the wisdom of the just, to make ready a people
prepared for the Lord." And from that account of fact in Mark
xi. 1*2. "From the days of John the Baptist until now, the king-
dom of heaven suffereth violence, and the violent take it by force."
And in Luke xvi. 16. " The law and the prophets were until John:
Since that time the kingdom of God is preached, and everij man
presseth into it." Here the expression is no less universal, than
that which is objected in Matth. iii. 5, 6. As to those wicked Pha-
risees, that so much opposed Christ, some of them I suppose had
been baptized by John, and then had a great shew of repentance
and faith ; but they afterwards apostatized, and were much worse
than ever before : Therefore Christ speaks of them as being like
a house from ivhich the unclean spirit is visibly turned out for
awhile, and is left empty, swept, and garnished, but afterward is
repossessed, and has many devils instead of one, Luke xi. 24, &c.
Yet as to the greater part of these Pharisees, they were not bap-
tized by John ; as appears by Luke vii. 29, 30.
If it be further objected, that John in baptizing such mul-
titudes could not have time to be sufficiently informed of those
he baptized, whether their profession of godliness was credible
or no: I answer •, That we are not particularly informed of the
circumstances of his teaching, and of the assistance he was fa-
voured with, and the means he had of information concerning
those whom he baptized : But we may be sure of one thing, viz.
He had as much opportunity to inquire into the credibility of
their profession, as he had to inquire into their doctrinal know-
ledge and morcd character ; which my opponents suppose to be
necessary, as well as I : And this is enough to silence the pre-
sent objection.
OBJECT. V.
Christ says, Matth. xx. IG, and again, chap. xxii. 14, that
many are called, but few are chosen. By which it is evident,
that there are many, who belong to the visible church, and yet
hut few real and true saints ; and that it is ordinarily thus, even
under the New Testament, and in days of gospel-light : And
therefore that visibility of saintship, whereby persons are visible
saints in a Scripture-sense, cannot imply an apparent probabi-
lity of their being real saints, or truly gracious persons.
Answ. In these texts, by those that are called, are not
meant those who are visible saints, and have the requisite quali-
fications for Christian sacraments ; but all such as have the ex-
ternal call of the word of God. and have its ofters and invita-
396 QUALIFICATIONS FOR COMMUNION. I'ART HI.
tions made to them. And it is undoubtedly true, and has been
matter of fact, for the most part, that of those called in this
sense, many have been but only called, and never truly obedient
to the call,/c?y have been true saints. So it was in the Jewish
nation, to which the parable in the twentieth of Matthew has a
special respect ; in general, they had the external co// of God's
word, and attended many religious duties, in hopes of God's
favour and reward, which is called labouring hi God''s x^ineyard;
and yet but few of them eventually obtained salvation ; nay,
great multitudes of those who were called in this sense, were
scandalous persons, and gross hypocrites. The Pharisees and
Sadducees were called., and they laboured in the vineyard, in the
sense of the parable ; for which they expected great rewards,
above the Gentile converts or proselytes ; wherefore their eye
was evil towards them, and they could not bear that they should
be made equal to them. But still these Pharisees and Sadducees
had not generally the intellectual and moral qualifications, that
my opponents suppose requisite for Christian sacraments ; being
generally scandalous persons, denying some fundamental princi-
ples of religion, and explaining away some of its most important
precepts. Thus, many in Christendom are called, by the outward
call of God's word, and yetfeiv of them are in a state of salva-
tion : But not all who sit under the sound of the gospel, and
hear its invitations, are fit to come to sacraments.
That by those who are called, in this saying of our Saviour,
is meant those that have the gospel-offer, and not those who be-
long to the society of visible saints, is evident beyond all dis-
pute, in Matth. xxii. 14. By the many that are called, are plainly
intended the many that are invited to the ivedding. In the fore-
going parable, we have an account of those who from time to
time were bidden, or CALLED, (for the word is the same in the
original), ver. 3. " And sent forth his servants to CALL them
that were CALLED [xaXs^ai ts? xjxXvj/jljvs?,] and they would
not come." This has respect to the Jews, who refused not only
savingly to come to Christ, but refused so much as to come into
the visible church of Christ. Ver. 4. " Again he sent forth other
servants, saying. Tell them which are bidden, [or CALLED,]
Behold I have prepared my dinner," &c. Ver. 8. " They which
were bidden [or CALLED] were not worthy." Ver. 9. " Go
ye therefore into the highways, and as many as ye shall find, bid
[or CALJj, KoCKidars'] to the marriage," or nuptial banquet ; re-
presenting the preaching of the gospel to the Gentiles ; who
upon it came into the king''s house, i. e. the visible church, and
among them one that had not a wedding-garment, who was bound
hand and foot, and cast out when the king came : And then, at
the conclusion, Christ adds this remark, ver. 14. "For many arc
CALLED or bidden [xXr,roi,] but few are chosen ;" which must
have reference, not only to the ?nan last mentioned, who came
Object, vi. Wheat and Tares must s^vow tosether. 397
b
into the wedding-house, the Christian visible church, without a
ioedding-garment^ but to those also mentioned before, who
were ealled, but would not so much as come into the kitig's
house, or join to the visible Christian church. To suppose this
saying to have reference only to that o??e man who came without
a wedding-gai'ment, (representing one that comes into the visible
church, but is not a true saint,) would be to make the introduc-
tion of this aphorism, and its connection with what went be-
fore very strange and unintelligible, thus, — " Multitudes came
into the king's house, who were called, and the house was full
of guests ; but among them was found o)ie man who was not
chosen ; fo?' many arc called, but few are chosen."
OBJECT. Vf.
When the servants of the householder, in the parable of
the wheat and tares, (Matth. xiii.) unexpectedly found tares
among the wheat, they said to their master," Wilt thou that we
go and gather them up ? But he said, Nay, lest while ye gather
up the tares, ye root up also the wheat with them ; let both
grow together until the harvest." Which shews the mind of
Christ, that we ought not to make a distinction between true
saints and others in this world, or aim at admitting true saints
only into the visible church, but ought to let hath be together in
the church till the day of judgment.
Answ. 1. These things have no reference to introduction
into the field, or admission into the visible church, as though no
care nor measures should be taken to prevent ?arcs hemgsown;
or as though the servants who had the charge of the field, would
have done well to have taken tares, appearing to be such, and
planted them in the field amongst the wheat : No, instead of this
the parable plainly implies the contrary. But the words cited
have wholly respect to a CASTING OUT and purging the
fie\d,after the tares had been introduced unawares, and contrary
to design, through men's infirmity and Satan's procurement. —
Concerning purging the tares out of the field, or casting men
out of the church, there is no difference between me and those
whom I oppose in the present controversy : And therefore it is
impossible there should be any objection from that which Christ
says here concerning this matter against me, but what is as much
of an objection against them ; for we both hold the same thing.
It is agreed on all hands, that adult persons, actually admitted to
communion in the visible church, however they may behave
themselves so as to bring their spiritual state into suspicion, yet
ought not to be cast out, unless they are obstinate in heresy or
398 QUALIFICATIONS FOR COMMUNION. PART III,
scandal; lest, while we go about to root out the fares, we should
root out the wheat also. And it is also agreed on all hands, that
when those represented under the name of tares bring forth such
evil fruit, such scandalous and obstinate wickedness, as is plainly
and visibly inconsistent with the being of true grace, they ought
to be cast out. And therefore it is impossible that this objection
should be any thing to the purpose.
Answer 2. I think this parable, instead of being a just
objection againsi the doctrine I maintain, is on the contrary a
clear evidence ^or it.
For, (1.) The parable shews plainly, that if any are intro-
duced into the field of the householder, or church of Christ,
who proves to be not wheat {i. c. not true saints,) they are brought
in unawares^ or contrary to design. If tares are as properly to
be sown in the field as is the loheat, which must be the case if
the Lord's supper be a converting ordinance ; then surely no
care ought to be taken to introduce wheat only, and no respect
ought to be had more to the qualities of wheat in sowing
the field, than the qualities of tares ; nor is there any more im-
propriety in the tares having a place there, than the wheat. —
But this surely is altogether inconsistent with the scope of the
parable.
(2.) This parable plainly shews, that those who are in the
visible church, have at first a visibility/, or appearance to human
sight of true grace, or of the nature of true saints. For it is
observed, tares have this property, that when they first appear,
and till the products of the field arrive to some maturity, they
have such a resemblance of wheat, that it is next to impossible
to distinguish them.
OBJECT. VII.
Christ himself administered the Lord's supper to Judas,
whom he knew at the same time to be graceless ; which is a full
evidence, that grace is not in itself a requisite qualification in
order to coming to the Lord's supper ; and if it be not requi-
site in itself, a profession of it cannot be requisite.
Answer I. It is to me apparent, that Judas was not pre-
sent at the administration of the Lord's supper. It is true, he
was present at the passover, and dipped loith Christ in the pas-
chal dish. The three former Evangelists do differ in the order
of the account they give of this dipping in the dish. — Luke gives
an accou/jt of it after his account of the Lord's supper, Luke
xxii. 21. But Matthew and Mark both give an account of it
before. (Matt. xxvi. 23. Mark xiv. 20.) And the like might be
Object, vii. Tlie Lord^s Supper given to Judas. 399
shewn in other instances of these three EvangeHsts differing one
from another in the order of their narratives ; one places those
things in his history after others, which another places first. —
These sacred historians do not undertake to declare precisely the
date of every incident, but regard more the truth of facts, than
the order of time. However, in the present case, the nature of
the thing speaks for itself, and shews, that Judas's dipping with
Christ in the dish, or his hand being with Christ on the table, or
receiving a sop dipped in the dish, must be in that order wherein
Matthew and Mark place it in their history, viz. at the pass-
over, antecedent to the Lord's supper. For there is no such
thing in the Lord's supper as dipping of sops, and dippijig to-
gether in the dish ; but there was in the passover, where all had
their hands together in the dish, and dipt their sops in the bitter
sauce. None of these three evangelists give us any account of
the time when Judas went out ; but John — who is vastly more
particular as to what passed that night, and is every where more
exact as to the order of time than the other Evangelists — is very
precise as to the time, viz. that Jesus ivhen he gave him the sop^
at the same time sent him away, bidding him do quickly what
he intended to do ; and accordingly, ichen he had received the
sop, he went immediately out, John xiii. !27 — 30. Now this sop
being at the passover, it is evident he was not present at the
hordes supper which followed. Many of the best expositors
are of this opinion, such as Van Mastricht, Dr. Doddridge, and
others.
Answer 2. If Judas was there I deny the consequence.
As I have observed once and again concerning the Lord's deal-
ings with his people under the Old Testament, so under the
New the same observation takes place. Christ did not come to
judge the secrets of men, nor did ordinarily act in his external
dealings with his disciples, and in the administration of ordi-
nances, as the Searcher of Hearts ; but rather as the head of
the visible church, proceeding according to what was exhibited
in profession and visibility ; herein setting an example to his
ministers, who should stand in his place when he was gone,
and act in his name in the administration of ordinances. Judas
had made the same profession of regard to his master, and of
forsaking all for him, as the other disciples : And therefore
Christ did not openly renounce him till he himself had de-
stroyed his profession and visibility of saintship, by public scan-
dalous apostacy. Supposing then the presence of Judas at the
Lord's supper, this affords no consequence in favour of what I
oppose.
Answer 3. If they with whom I have to do in this con-
400 QUALIFICATIONS FOR COMMUNION. PART HI.
f roversy are not contented with the answers already given, and
tliink there is a remaining difficulty in this'matter lying against
my scheme^ I will venture to tell them, that this difficulty lies full
as hard against their oivn scheme : and if there be any strength at
all in the argument, it is to all intents of the same strength
against the need of those qualifications which they themselves
suppose to be necessary in order to an approach to the Lord's
table. For although they do not think renewing saving grace
necessary, yet they suppose moral seriousness^ ox (as they vari-
ously speak) moral sincerity in religion to be necessary. They
suppose it to be requisite, that persons should have some kind
of serious principle and view in coming to the Lord's table ; some
intention of subjecting themselves to Christ, and of seeking and
serving him, in general; and in particular some religious end
in coming to the sacramental supper, some religious respect to
Christ in it. But now did not Christ at that time perfectly know
that Judas had none of these things ? He knew he had nothing
o^sincerity in the Christian religion, or of regard to Christ in that
ordinance, of any sort whatsoever ; he knew that Satan had
entered into him and filled his heart, and that he was then cherish-
ing in himself a malignant spirit against his master, excited by
the reproof Christ had lately given him, (compare John xii. 8,
with Matt. xxvi. 8 — 16, and Mark xiv. 4 — 11) and that he had
already formed a traitorous murderous design against him, and
was now in the prosecution of that bloody design, having ac-
tually just before been to the chief priests, and agreed with them
to betray him for thirty pieces of silver. (See Matt. xxvi. 14,
15, 16. Mark xiv. 10, 11. Luke xxii. 3 — 6, and John xiii. 2.) —
Christ knew these things, and knew that Judas was utterly un-
qualified for the holy sacrament of the Lord's supper ; though
it had not yet been made known to the church or the disciples.
Therefore it concerns those on the contrary part in this contro-
\^ersy,to find out some solution of this difficulty, as much as it
does me ; and they will find they have as much need to take
refuge in the solution already given, in one or other of the two
preceding answers to this objection.
By the way 1 would observe, that Christ's not excluding
Judas from the passover, under these circumstances, knowing
him to be thus unqualified, without so much as moral sincerity ^&lc.
is another thing that effectually enervates all the strength of the
objection against me, from the passover. For Judas did not
only in common with others fall under God's strict command, in
the law of Moses, to keep this feast, without any exception of
his case there to be found ; but Christ himself, with his own
hand, gave him theso/?, a part of the paschal feast; even although
at the same instant he had in view the man's secret wickedness
•diid hypocrisy, the traitorous design which was then in his heart.
Object, viii. JS'o certain Hide sriven. 401
ft'
and the horrid conspiracy with the chief priests, which he had
already entered into, and was now prosecuting. This was then
in Christ's mind, and he intimated it to him, at the same moment
when he gave him the sop, saying. What thou doest, do quickly.
This demonstrates, that the objection from the passover is no
stronger argument against my scheme, than the scheme of those
whom I oppose ; because it is no stronger against the necessity
o^ sanctifying grace, \\\Q quahfication for Christian sacraments,
which 1 insist upon, than it is against the necessity o^ moral se-
riousness or sincerity, the qualification which they insist upon.
OBJECT. VIII.
If sanctifying grace be a requisite qualification in order to
due access to Christian sacraments, God would have given some
certain rule, whereby those who are to admit them, might know
whether they have such grace, or not.
Answer. This objection was obviated in my stating the
question. However, I will say something further to it in this
place ; and would observe, that if there be any strength in this
objection, it lies in the truth of this proposition, viz. That whatever
qualifications are requisite in order to persons'' due access to Chris-
tian sacraments, God has given some certain rule, ivhereby those
who admit them, may know whether they have those qualifications
or fiot. If this proposition is not true, then there is no force at
all in the argument. But I dare say, there is not a divine, nor
Christian of common sense, on the face of the earth, that will
assert and stand to it, that this proposition is true. For none will
deny, that some sort of belief of the being of a God, some sort of
belief that the Scriptures are the word of God, that there is a
future state of rewards and punishments, and that Jesus is the
Messiah, are qualifications requisite in order to a due access to
Christian sacraments ; and yet God has given those who are to
admit persons no certain ride, whereby they may knov/ whether
they believe any one of these things. Neither has he given his
ministers or churches any certain rule, whereby they may know
whether any person that ofters himself for admission to the sa-
crament, has any degree of moral sincerity, moral seriousness
of spirit, or any inward moral qualification whatsoever. These
things have all their existence in the soul, which is out of our
neighbour's view. Not therefore a certainty, but a profession,
and visibility of these things, must be the rule of the church's
proceeding ; and it is as good and as reasonable a rule of judg-
ment concerning saving grace, as it is concerning any other
VOL, IV. .">!
4.02 QUALIFICATIONS FOR COMiMUNION. PART III.
internal invisible qualifications, which cannot be certainly known
by any but the subject himself.
OBJECT. IX.
If sanctifi/ing grace be requisite to a due approach to the
Lord's table, then no man may come but he that knows he has
such grace. A man must not only think he has a right to the
Lord's supper, in order to his lawful partaking of it ; but he
must know he has a right. If nothing but sanctification gives
him a real right to the Lord's supper, then nothing short of the
knowledge of sanctification gives him a known right to it:
Only an opinion and probable hopes of a right will not warrant
his coming.
Answer 1. I desire those who insist on this as an invinci-
ble argument, to consider calmly whether they themselves ever
did^ or ever will stand to it. For here these two things are to
be observed :
(L) If no man may warrantably come to the Lord's sup-
per, but such as know they have a rights then no unconverted per-
sons may come unless they not only think, but know it is the mind
of God, that unconverted persons should come, and knoio that
he does not require grace in order to their xjoming. For unless
they know that men may come without grace, they cannot know
that they themselves have a right to come, being without grace.
And will any one assert and stand to it, that of necessity all
adult persons, of every age, rank, and condition of life, must be
so versed in this controversy, as to have a certainty in this mat-
ter, in order to their coming to the Lord's supper ? It would be
most absurd for any to assert it to be a point of easy proof, the
evidence of which is so clear and obvious to every one of every
capacity, as to supersede all occasion for their being studied in
divinity, in order to a certainty of its truth, that persons may
come to the sacred table of the Lord, notwithstanding they knoio
themselves to be unconverted! Especially considering, that the
contrary to this opinion has been in general the judgment of Pro-
testant divines and churches, from the Reformation to this day;
and that the most of the greatest divinesthat have ever appear-
ed in the world, who have spent their lives in the diligent pray-
erful study of divinity, have been fixed in the reverse of that opi-
nion. This is suflficient at least to shew, that this opinion is not
so plain as not to be a disputable point ; and that the evidence
of it is not so obvious to persons of the lowest capacity and little
inquiry, as that all may come to a certainty in the matter, with-
Object, ix. If Grace be required, it must be known. 403
out difficulty and without study. I would humbly ask here,
What has been the case in fact in our churches, who have prac-
tised for so many years on this principle 1 Can it be pretended,
or was it ever supposed, that the communicants in general, even
persons of mean intellects and low education, not excepting the
very boys and girls of sixteen years old, that have been taken
into the church, had so studied divinity, as not only to think., but
know., that our pious forefathers, and almost all the Protestant
and Christian divines in the world, have been in an error in this
matter ? And have people ever been taught the necessity of this
previous knowledge ? Has it ever been insisted upon, that before
persons come to the Lord's supper, they must look so far into
the case of a 7-ight to the Lord's supper, as to come not only to
a full settled opinion, but even certainty in this point ! And has
any one minister or church in their admissions ever proceeded
on the supposition, that all whom they took into communion
were so versed in this controversy, as this comes to 1 Has it ever
been the manner to examine them as to their thorough acquain-
tance with this particular controversy? Has it been the manner
to put by those who had only an opinion and not a certainty ;
even as the priests who could not find their register., were put
by, till the matter could be determined by Urim and Thummim?
And I dare appeal to every minister, and every member of a
church that has been concerned in admitting communicants,,
whether they ever imagined, or it ever entered into their thought,
concerning each one to whose admission ihey have consented,
that they had looked so much into this matter, as not only to
have settled their opinion, but to be arrived to a proper cer-
tainty ?
(2.) I desire it may be remembered, that the venerable au-
thor of the Appeal to the Learned, did in his ministry ever leach
such doctrine from whence it will unavoidably follow, that no
one unconverted man in the world can know he has a warrant
to come to the Lord's supper. For if any unconverted man has
a warrant to worship his Maker in this way, it must be because
God has given him such warrant by the revelation of his mind
in the holy Scriptures. And therefore if any unconverted man,
not only thinks, but knows, he has a warrant from God, he must
of consequence, not only think, but know, that the Scriptures are
the word of God. But I believe all that survive of the stated
hearersof that eminent divine, and all who were acquainted with
him, well remember it to be a doctrine which he often taught
and much insisted on, that no natural man knows the Scripture
to be the word of God ; that although such may think so, yet
they do not know it ; and that at best they have but a doubtful
opinion : And he often would express himself thus ; No natural
man is thoroughly convinced, that the Scriptures are the ivord of
.404 QUALIFICATIONS FOR COMMUNIO.V. VXRI Hi.
God; if they were convinced, they would he gained. Now if so,
it is impossible any natural man in the world should ever kno?c,
it is his right, in his present condition, to come to the Lord's
supper. True, he may think it is his right, he may have that opi-
nion: But he cannot ktiow it ; and so must not come, according
to this argument. For it is only the word of God in the holy
Scriptures, that gives a man a right to worship the Supreme
Being in this sacramental manner, and to come to him in this
way, or any other, as one in covenani with him. The Lord's
supper being no branch of natural worship, reason without in-
stitution is no ground of duty or right in this affair. And hence
it is plainly impossible for those that do not so much as know the
Scriptures are the word of God, to know they have any good
ground of duty or right in this matter. Therefore, supposing un-
converted men have a real right, yet since they have no known
right, they have no warrant (according to the argument before
us) to take and use their right ; and what good then can their
right do them ? Or how can they excuse themselves from pre-
sumption, in claiming a right, which they do not know belongs
to them ? — It is said, aprobable hope that persons are regenerate,
will not warrant them to come ; if they come, they take a liberty
to do that which they do not know God gives them leave to do,
which is horrible presumption in them. But if this be good ar-
guing, I may as well say, a probable opinion that unregenerate
men may communicate, will not warrant such to do it. They
must have certain knowledge of this ; else, their right being un-
certain, they run a dreadful venture in coming.
Answer 2. Men arc liable to doubt concerning their mo-
ral sincerity, as well as saving grace. Suppose an unconverted
man, sensible of his being under the reigning power of sin, was
about to appear solemnly to own the covenant (as it is common-
ly called) and to profess to give up himself to the service of God
in an universal and persevering obedience; and suppose at the
same time he knew, that if he sealed this profession at the Lord's
supper, without moral sincerity, (supposing him to understand
the meaning of that phrase,) he should eat and drink judgment
to himself; and if accordingly, his conscience being awakened,
he was afraid of God'^s judgment ; in this case, I believe, the
man would be every whit as liable to doubts about his moral
sincerity, as godly men are about their gracious sincerity. And
if it be not matter of fact, that natural men are so often exer-
cised and troubled with doubts about their moral sincerity, as
godly men are about their regeneration, I suppose it to be ow-
ing only to this cause, viz. that godly men being of more ten-
der consciences than those under the dominion of sin, are more
sfraid of God's judgments, and more ready to tremble at bis
Object, ix. If Grace he required^ it must be known. 403
word. The divines on the other side of the question, suppose
it to be requisite, that communicants should believe the funda-
mental doctrines of religion icith all their heart, (in the sense
of Acts viii. 37 ;) the doctrine of Three Persons and One God.,
in particular. But I think there can be no reasonable doubt,
that natural men — who have so weak and poor a kind of faith
in these mysteries — if they were indeed as much afraid of the
terrible consequences of their being deceived in being not mo-
ralhj sincere in their profession of the truth, as truly gracious
men are wont to be of delusion concerning their experience of
a work of grace — or whether they are evangelically sincere in
choosing God for their portion — the former would be as fre-
quently exercised with doubts in the one case, as the latter in
the other. And I very much question, whether any divine on
the other side of the controversy would think it necessary, that
natural men in professing those things should mean that they
know they are morally sincere, or intend any more than that
they trust they have that sincerity, so far as they know their own
hearts. If a man should come to them, proposing to join with
the church, and tell them, though indeed he was something
afraid whether he believed the doctrine of the Trinity with all
his heart, (meaning in a moral sense,) yet that he had often
examiyied himself as to that matter with the utmost impartiality
and strictness he was capable of, and on the whole he found
reasons of probable hope, and his preponderating thought of
himself was, that he was sincere in it ; would they think such
an one ought to be rejected, or would they advise him not to
come to the sacrament, because he did not certainly know he
had this sincerity, but only thought he had it ?
Answ. 3. If we suppose sanctifying grace requisite in or-
der to be properly qualified, according to God's word, for an
attendance on the Lord's supper ; yet it will not follow, that a
man must know he has this qualification, in order to his being
capable of conscientiously attending it. If hej^rf^csthathehas
it, according to the best light he can obtain, on the most careful
examination, with the improvement of such helps as he can get,
the advice of his pastor, &c. he may be bound in conscience to
attend. And the reason is this; Christians partaking of the
Lord's supper is not a matter of mere claim, or right and pri-
vilege, but a matter of duty and obligation ; being an affair
wherein God has a claim and demand on us. And as we ought
to be careful, on the one hand, that we proceed on good grounds
in taking to ourselves a privilege, lest we take what we have no
good claim to ; so we should be equally careful, on the other
hand, to proceed on good grounds in what we withhold from
another, lest we do not withhold that from him which is his due.
400 QUALIFICATIONS FOR COMMUNIOK. PART Hi.
and which he justly challenges from us. Therefore in a case
of this complex nature, where a thing is both a matter of right
or privilege to us, and also a matter of obligation to another,
or a right of his from us, the danger of proceeding without
right and truth is equal both ways ; and consequently, if we
cannot be absolutely sure either way, here the best judgment
we can form, after all proper endeavours to know the truth, must
govern and determine us ; otherwise we shall designedly do
that whereby, according to our own judgment, we run the
greatest risk ; which is certainly contrary to reason. If the
question were only what a man has a right to, he might forbear
till he were sure : But the question is, not only whether he has
right to attend the supper, but whether God also has not a right
to his attendance there ? Supposing it were merely a privilege
which I am allowed but not commanded, in a certain specified
case ; then, supposing I am uncertain whether that he the case
with me or no^ it will be safest to abstain. But supposing I am
not only forbidden to take it, unless that be the case with me,
but positively commanded and required to take it, if that be the
case in fact, then it is equally dangerous to neglect on uncer-
tainties, as to take on uncertainties. In such a critical situa-
tion, a man must act according to the best of his judgment on
his case ; otherwise he wilfully runs into that which he thinks
the greatest danger of the two.
Thus it is in innumerable cases in human life. I shall give
one plain instance : A man ought not to take upon him the
work of the ministry, unless called to it in the providence of
God ; for a man has no right to take this honour to himself, un-
less called of God. Now let us suppose a young man, of a li-
beral education, and well accomplished, to be at a loss whether
it is the will of God that he should follow the work of the mi-
nistry ; and he examines himself, and examines his circum-
stances, with great seriousness and solemn prayer, and well
considers and weighs the appearances in divine providence :
And yet when he has done all, he is not come to a proper cer-
tainty, that God calls him to this work ; but however, it looks
so to him, according to the best light he can obtain, and the
most careful judgment he can form : Now such an one appears
obliged in conscience to give himself to this work. He must by
no means neglect it, under a notion that he must not take this
honour to himself, till he knows he has a right to it ; because,
though it be indeed a privilege, yet it is not a matter of mere
privilege, but a matter of duty too ; and if he neglects it under
these circumstances, he neglects what, according to his own
best judgment, he thinks God requires of him, and calls him
to ; which is to sin against his conscience.
As to the case of the priests, that could not find their regis
Object. X. Tender Consciences are perplexed. 407
ter, (Ezra ii.) alleged in the Appeal to the Learned, p. 64, it
appears tome of no force in this argument ; for if those priests
had never so great assurance in themselves of their pedigree
being good, or of their being descended from priests, and should
have professed such assurance, yet it would not have availed.
Nor did they abstain from the priesthood, because they wanted
satisfaction themselves, but they were subject to the judgment
of the Sanhedrim God had never made any profession of the
parties themselves, but the visibility of the thing, and evidence
of the fact to their own eyes, as the rule to judge of the quali-
fication : this matter of pedigree being an external object, ordi-
narily within the view of man ; and not any qualihcation of
heart. But this is not the case with regard to requisite qualifi-
cations for the Lord's supper. These being many of them in-
ternal visible things, seated in the mind and heart, such as the
belief oi a Supreme Being, &;c. God has made a credible ^?ro-
fession of these things the rule to direct in admission of per-
sons to the ordinance. In making this profession they are de-
termined and governed by their own judgment of themselves,
and not by any thing within the view of the church.
OBJECT. X.
The natural consequence of the doctrine which has been
maintained, is the bringing multitudes of persons of a tender
conscience and true piety into great perplexities ; who being at
a loss about the state of their souls, must needs be as much in
suspense about their duty : And it is not reasonable to suppose,
that God would order things so in the revelations of his will,
as to bring his own people into such perplexities.
Answ. 1. It is for want of the like tenderness of conscience
which the godly have, that the other doctrine which insists on
moral sincerity, does not naturally bring those who are received
to communion on those principles, into the same perplexities,
through their doubting of their moral sincerity, of their believ-
ing mysteries with all their heart, &;c. as has been already ob-
served. And being free from perplexity, only through stupi-
dity and hardness of heart, is worse than being in the greatest
perplexity through tenderness of conscience.
Answ. 2. Supposing the doctrine which I have maintained,
be indeed the doctrine of God's word, yet it will not follow,
that the perplexities true saints are in through doubting of their
state, are efl'ects owing to the revelations of God's word. Per-
408 QUALIFICATIONS FOR COMMUNIOX. PART. IIL
plexity and distress of mind, not only on occasion of the Lord's
supper, but innumerable other occasions, is the natural and un-
avoidable consequence of true Christians doubting of their state.
But shall we therefore say, that all these perplexities are owing
to the word of God 1 No, it is not owing to God, nor to any of
his revelations, that true saints ever doubt of their state ; his
revelations are plain and clear, and his rules suflicient for men
to determine their own condition by. But, for the most part, it
is owing to their own slot It ^ und giving way to their sinful dis-
positions. Must God's institutions and revelations be answer-
able for all the perplexities men bring on themselves, through
their own negligence and unvvatchfulness 1 It is wisely ordered
that the saints sliould escape perplexity in no other way than
that of great strictness, diligence, and maintaining the lively,
laborious, and self-denying exercises of religion.
It might as well be said, it is unreasonable to suppose that
God should order things so as to bring his own people into such
perplexities, as doubting saints are wont to be exercised with,
in the sensible approaches of death ; when their doubts tend to
vastly greater perplexity, than in their approaches to the Lord's
table. If Christians would more thoroughly exercise themselves
nnto godliness, labouring always to keep a conscience void of
offence both towards God and towards man, it would be the way
to have the comfort and taste the sweetness of religion. If they
would so run, not as uncertainly ; so fight, not as they that beat
the air } it would be the way for them to escape perplexity, both
in ordinances and providences, and to rejoice and enjoy God in
both. — Not but that doubting of their state sometimes arises
from other causes, besides want of watchfulness ; it may arise
from melancholy, and some other peculiar disadvantages. But
however, it is not owing to God's revelations nor institutions ;
which, whatsoever we may suppose them to be, will not prevent
the perplexities of such persons.
Answ. 3. It appears to me reasonable to suppose, that the
doctrine I maintain, if universally embraced by God's people —
however it might be an accidental occasion of perplexity in many
instances, through their own infirmity and sin — would, on the
whole, be a happy occasion of much more comfort to the saints
than trouble, as it would have a tendency, on every return of the
Lord's supper, to put them on the strictest examination and trial
of the state of their souls, agreeable to that rule of the apostle,
1 Cor, xi, '28. The neglect of which great duty of frequent and
thorough self-examination, seems to be one main cause of the
darkness and perplexity of the saints, and the reason why they
have so little comfort in ordinances, and so little comfort in ge-
neral.— Mr. Stoddard often taught his people, that assurance is
Object, xr. All Duties of Worship are holy. 409
attainable, and that those who are true saints might know it, if
they would : /. e. if they would use proper means and endeavours
in order to it. — And if so, then certainly it is not just, to charge
those perplexities on GocVs institutions, which arise through
men''s negligence^ nor would it be just on the supposition of
God's institutions being such as I suppose them to be.
OBJECT. XT.
You may as well say, that unsanctified persons may not at-
tend any duty of divine worship whatsoever, as that they may
not attend the Lord's supper ; for all duties of worship are holy
and require holiness, in order to an acceptable performance of
them, as well as that.
Answer. If this argument has any foundation at all, it has
its foundation in the supposed truth of the {oWoWmg propositions,
viz. Whosoever is qualified for admission to one duty of divine
ivorship, is qualified for admission to all j and he that is unqua-
lified for one, and may he forbidden one, is unqualified for all,
and ought to be alloived to attend none. But certainly these pro-
positions are not true. There are many qualified for some duties
of worship, and may be allowed to attend them, who yet are not
qualified for some others, nor by any means to be admitted to
them. As every body grants, the unbaptized, the excommunica-
ted, heretics, scandalous livers, &;c. may be admitted to hear the
wo7'd preached ; nevertheless they are not to be allowed to come
to the Lord's supper. Even excommunicated persons remain
still under the law of the Sabbath, and are not to be forbidden
to observe the Lord's day. Ignorant persons, such as have not
knowledge sufficient for an approach to the Lord's table, yet
are not excused from the duty of prayer : They may pray to
God to instruct them, and assist them in obtaining knowledge.
They who have been educated in Arianism and Socinianism,
and are not yet brought off from these fundamental errors, and
so are by no means to be admitted to the Lord's supper, yet may
pray to God to assist them in their studies, and guide them into
the truth, and for all other mercies which they need. Socrates,
that great Gentile philosopher, who worshipped the true God,
as he was led by the light of nature, might pray to God, and he
attended his duty when he did so ; although he knew not the
revelation which God had made of himself in his word. That
great philosopher, Seneca, who was contemporary with the apos-
tle Paul, held one Supreme Being, and had in many respects
right notions of the divine perfections and providence, though
VOL. IV. 52
410 QUALIFICATION'S FOR COMMUNIOX. J'ART 111.
he did not embrace the gospel, which at that day was preached
in the world ; yet might pray to that Supreme Being whom he
acknowledged. And if his brotlier Gallio at Corinth, wlien Paul
preached there, iiad prayed to this Supreme Being to guide him
into the truth, that he miglit know whether the doctrine Paul
preached was true, he therein would have acted very becoming
a reasonable creature, and any one would have acted unrea-
sonably in forbidding him ; but yet surely neither of these men
was qualified for the Christian sacraments. So that it is appa-
rent, there is and ought to be a distinction made between duties
of worship, with respect to qualifications for them ; and that
which is a sufficient qualification for admission to one duty, is
not so for all. And therefore the position is not true, which is
the foundation whereon the whole weight of this argument rests.
To say, that although it be true there ought lo be a distinction
made, in admission to duties of worship, with regard to some
qualifications, yet sanctifying grace is not one of those qualifi-
cations that make the difference ; would be but a giving up the
argument, and a perfect begging the question.
It is said, there can be no reason assigned, why unsanctified
persons may attend other duties of worship, and not the Lord's
supper. But I humbly conceive this must be an inadvertence.
For there is a reason very obvious from that necessary and very
notable distinction among duties of worship, which follows :
1. There are some duties of worship, that imply a profession
ofGod'^s covenant ; whose very nature and design is an exhibition
of those vital active principles and inward exercises, wherein
consists the condition of the covenant of grace, or that union of
soul to God, which is the union between Christ and his spouse,
entered into by an inward hearty consenting to that covenant.
Such are the Christian sacraments, whose very design is to make
and confirm a profession of compliance with that covenant, and
whose very nature is to exhibit or express the uniting acts of the
soul : Those sacramental duties therefore cannot be attended by
any whose hearts do not really consent to that covenant, and
whose souls do not truly close with Christ, without either their
being self-deceived, or else wilfully making a false profession,
and lying in a very aggravated manner.
2. There are other duties, which are not in their own nature
an exhibition of a covenant-union with God, or of any compli-
ance with the condition of the covenant of grace ; but are the
expression of general virtues, or virtues in their largest extent,
including both special and common. Thus prayer, or asking
mercy of God, is in its own nature no profession of a compli-
ance with the covenant of grace. It is an expression of some
belief of the being of a God, some sense of our wants, and of a
need of God's help, some sense of our dependence, &c.but not
Object, xii. T lie Lord's i^ upper a converting Ordinance. 411
merely such a sense of these things as is spiritual and saving.
Indeed there are some prayers proper to be made by saints, and
many things proper to be expressed by tliem in prayer, which
imply the profession of a spiritual union of heart to God through
Christ ; but such as no Heathen, no heretic, nor natural man
whatever, can or ought to make. Prayer in general, and asking
mercy and help from God, is no more a profession of consent
to the covenant of grace, than reading the Scriptures, or medi-
tation, or performing any duty of morality and natural religion.
A Mahometan may as well ask mercy, as hear instruction :
And any natural man may as well express his desires to God,
as hear when God declares his will to him. It is true, when
an unconverted man prays, the manner of his doing it is sinful :
But when a natural man, knowing himself to be so, comes to
the Lord's supper, the very matter of what he does in respect
of the profession he there makes, and his pretension to lay
hold of God's covenant, is a lie, and a lie told in the most so-
lemn manner.
In a word, the venerable Mr. Stoddard himself, in his Doc-
trine of Instituted Churches, has taught us to distinguish between
instituted and natural acts of religion : The word and prayer he
places under the head of moral duty, and considers as common
to all ; but the sacraments, according to what he says there, be-
ing instituted, are o^ special administration, and must helimited
agreeable to the institution.
OBJECT. XII.
The Lord's supper has a prcperie^i^e/jcv/ to promote men's
conversion, being an affecting representation of the greatest and
most important things of God's word : It has a proper tendency
to awaken and humble sinners ; here being a discovery of the
terrible anger of God for sin, by the infliction of the curse upon
Christ, when sin was imputed to him ; and the representation here
made of the dying love of Christ has a tendency to draw the
hearts of sinners from sin to God, &c.
Answer, Unless it be an evident truth, that what the
Lord^s supper may have tendency to promote, the same it was
appointed to promote, nothing follows from this argument. If
the argument affords any consequence, the consequence is built
on the tendency of the Lord's supper. And if the consequence
be good and strong on this foundation, as drawn from such pre-
mises, then wherever i\\e premises hold, the consequcjice holds ;-
otherwise it must appear, that the premises and consequence are
not connected. And now let us see how it is in fact. Do not
412 QUALIFICATIONS FOR COMMUNION. PART 111.
scandalous persons need to have these very effects wrought in
their hearts which have been mentioned ? Yes, surely ; they need
them in a special manner : they need to be awakened ; they need
to have an affecting discovery of that terrible wrath of God
against sin, which was manifested in a peculiar manner by the
terrible effects of God's wrath in the sufferings of his own incar-
nate Son. Gross sinners need this in some respect more than
others. They need to have their hearts broken by an affecting
view of the great and important things of God's word. They
need especially to fly to Christ for refuge, and therefore need to
have their hearts drawn. And seeing the Lord''s supper has so
great a tendency to promote these things, if the consequence
from the tendency of the Lord's supper, as inferring the end of
its appointment, be good, then it must be a consequence also
well inferred, that the Lord's supper was appointed for the re-
claiming and bringing to repentance scandalous persons.
To turn this off, by saying^ Scatidalous persons are express-
ly forbid, is but giving up the argument, and begging the ques-
tion. It is giving up the argument ; since it allows the conse-
quence not to be good. For it allows, that notwithstanding the
proper tendency of the Lord's supper to promote a design, yet
it may be the Lord's supper was not appointed with a view to
promote that end. And it is a begging the question ; since it sup-
poses, that unconverted men are not evidently forbidden, as well
as scandalous persons ; which is the thing in controversy. If
they be evidently forbid, that is as much to reasonable creatures
(who need nothing but good evidence) as if they were express-
ly forbidden. — To say here, that the Lord''s supper is a convert-
ing ordinance only to orderly members, and that there is another
ordinance appointed for bringing scandalous persons to repent-
ance, this is no solution of the difficulty ; but is only another
instance of yielding up the argument, and begging the question.
For it plainly concedes, that the tendency of an ordinance does
not prove it appointed to all the ends, which it seems to have a
tendency to promote ; and also supposes, that there is not any
o^/ier ordinance, appointed for converting sinners that are moral
and orderly in their lives, exclusive of this, which is the thing in
question.
It is at best but very precarious arguing, from the seeming
tendency of things, to the divine appointment, or God's will and
disposition with respect to the use of those things. Would it not
have had a great tendency to convince the Scribes and Pharisees,
and to promote their conversion, if they had been admitted into
the mount when Christ was transfigured F But yet it was not the
will of Christ, that they should be admitted there, or any other
but Peter, James, and John. Would it not have had a very
great ten<iency to convince and bring to repentance the unbe-
Object, xm. God does not require Impossibilities. 413
lieving Jews, if they had been allowed to see and converse freely
with Christ after his resurrection^ and see him ascend into hea-
ven ? But yet it was the will of God, that none but disciples
should be admitted to these privileges. Might it not have had
a good tendency, if all that were sincere followers of Christ,
women as well as men, had been allowed to be present at the
institution of the Lord^s supper ? But yet it is commonly thought
none were admitted besides the apostles.
Indeed, the ever honoured author of the Appeal to the
Learned has supplied me with the true and proper answer to
this objection, in the following words, p. 27, 28. " The efficacy
of the Lord's supper does depend upon the blessing of God. —
Whatever tendency ordinances have in their own nature to
be serviceable to men, yet they will not prevail any further than
God doth bless them. The iveapons of our warfare are mighty
through God, 2 Cor. x. 4. It is God that teaches men to jjrofit,
and makes them profitable and serviceable to men's souls. There
is reason to hope for a divine blessing on the Lord's supper,
when it is administered to those that it ought to be adminis-
tered to ; God's blessing is to be expected in God's way. If
men act according to their own humours and fancies, and do
not keep in the way of obedience, it is presumption to expect
God's blessing. Matt. xv. 9. Li vain do they worship me, teach-
ing for doctrines the commandments of men. But when they
are admitted to the Lord's supper that God would have to be
admitted, there is ground to hope that he will make it profit-
able."
OBJECT. XIII.
All that are members of the visible church and in the ex-
ternal covenant, and neither ignorant nor scandalous, are com-
manded to perform ^\\ external covenant duties ; and particularly
they are commanded to attend the Lord''s supper, in those
words of Christ, This do in remembrance of me.
Answer. This argument is of no force, without first
taking for granted the very thing in question. For this is plainly
supposed in it, that however these commands are given to such
as are in the external covenant, yet they are given indefinitely,
but with exceptions and reserves, and do not immediately reach
all such ; they do not reach those who are unqualified, though
they be in the external covenant. Now the question is. Who
are these that are unqualified? The objection supposes, that
only ignorant and scandalous persons are so. But why are they
only supposed unqualified ; and not unconverted persons too ^
414 qtALlFICATlONS FOR COMMUNION. PART III.
Because it is taken for granted, that these are not unqualified.
And thus the grand point in question is supposed, instead of
being proved. Why are these hmitations only singled out,
neither ignorant nor scandalous ; and not others as well ? The
answer must be, because these are all the limitations which
the scripture makes : But this now is the very thing in question.
Whereas, the business of an argument is to prove, and not
to suppose, or take for granted, the very thing which is to be
proved.
If it be here said. It is with good reason that those who
are ignorant or scandalous alone are supposed to be excepted
in God's command, and obligations of the covenant ,• for the
covenant spoken of in the objection, is the external covenant, and
this requires only external duties ; which alone are what lie
within the reach of man's natural power, and so in the reach of
his legal power : God does not command or require what men
have no natural power to perform, and which cannot be per-
formed before something else, some antecedent duty, is per-
formed, which antecedent duty is not in their natural power.
I reply, Still things are but supposed, which should be
proved, and which want confirmation.
(1.) It is supposed, that those who have externally (i. e. by
oral profession and promise) entered into God's covenant, are
thereby obliged to no more than the external duties of that
covenant : Which is not proved, and, I humbly conceive, is cer-
tainly not the true state of the case. They who have externally
entered into God's covenant, are by external profession and en-
gagements entered into that one only covenant of grace, which
the scripture informs us of; and therefore are obliged to fulfil
the duties of that covenant, which are chiefly internal. The
children of Israel, when they externally entered into covenant
with God at Mount Sinai, promised to perform all the duties of
the covenant, to obey all the ten commandments spoken by God
in their hearing, and written in tables of stone, which were there-
fore called The Tables of the Covenant ; the sum of which
ten commands was, to love the Lord their God with all their
heart, and ivith all their soid, and to love their neighbour as them-
selves ^ which principally at least are internal duties. In parti-
cular, they promised not to covet ; which is an internal duty. —
They promised to have no other God before the Lord ; which
implied, that they would in their hearts regard no other being
or object whatever above God, or in equality with him, but
would give him their supreme respect.
(2.) It is supposed, that God does not require impossibilities
of men, in this sense, that he does not require those things of
them which are out of their natural power, and particularly that
he does not require them to be converted. But this is not
<Jbject. XIII. God does not require Impossibilities. 41.")
proved ; nor can I reconcile it with the tenor of the scripture
revelation. And the chief advocates for the doctrine I oppose,
have themselves abundantly asserted the contrary. The vener-
able author forementioned, as every body knows that knew him,
always taught, that God justly requires men to be converted, to
repent of their sins, and turn to the Lord, to close with Christ,
and savingly to believe in him ; and that in refusing to accept
of Christ and turn to God, they disobeyed the d'w'ine co7nmands,
and were guilty of the most heinous sin ; and that their moral
inability was no excuse.
(3.) It is supposed, th^i God does not command men to do
those things which are not to be done till something else is done.,
that is not within the reach of men's natural abiliiy. This also
is not proved ; nor do I see how it can be true, even according
to the principles of those who insist on this objection. The
forementioned memorable divine ever taught, that God com-
mandeth natural men without delay to believe in Christ : And
yet he always held, that it was impossible for them to believe
till they had by ii preceding act submitted to the sovereignty of
God ; and yet he held, that men never could do this of them-
selves, till humbled and bowed by powerful convictions of God's
Spirit. Again, he taught, that God commandeth natural men to
love him with all their heart : And yet he held, that this could
not be till men had first believed in Christ ; the exercise of love
being a fruit of faith ; and believing in Christ, he supposed not to
be within the reach of man's natural ability. Further, he held,
that God requireth of all men holy, spiritual, and acceptable
obedience ; and yet that such obedience is not within the reach
of their natural ability / and not only so, but that there must be
Zoug to God, before there could be new obedience, and that this
love to God is not within the reach of men's natural ability. Yet,
before this love there must he faith, which faith is not within the
reach o^ m^n'^s natural power : and still, before faith there must
be the knowledge of God, which knowledge is not in natural
men's reach : And, once more, even before the knowledge of God
there must be a thorough humiliation, which humiliation men
could not work in themselves by any natural power of their own.
Now, must it needs be thought, notwithstanding all these un-
reasonable things, that God should cowma/?^ those whom he has
nourished and brought up, to honour him by giving an open tes-
timony o^love to him; only because wicked men cannot testify
love till they have love, and love is not in their natural power?
And is it any good excuse in the sight of God, for one who is
under the highest obligations to him, and yet refuses him suitable
honour by openly testifying his love of him, to plead that he has
no love to testify ; but on the contrary, has an infinitely unreason-
able hatred ? God may most reasonably require a proper testi-
416 QUALIFICATIONS FOR COMMUNION. PART III.
mony and profession of love to him ; and yet it may also be
reasonable to suppose, at the same lime, he forbids men to lie :
or to declare that they have love, when they have none : Be-
cause, though it be supposed, that God requires men to testify
love to him, yet he requires them to do it in a right way, and in
the true order, viz. first loving him, and then testifying their
love.
(4.) I do not see how it can be true, that a natural man
has not a legal power to be converted, accept of Christ, love
God, &c. By -d legal power to do a thing, is plainly meant such
power as brings a person properly withm the reach of a legal
obligai.o ', or the obligation of a law or command to do that
thing. But he that has such natural faculties, as render him a
proper subject of moral government, may properly be co7nmanded
and put under the obligation of a law to do things so reason-
able ; notwithstanding any native aversion and moral inability
in him to do his duty, arising from the power of sin. This, also,
I must observe, was a known doctrine of Mr. Stoddard's, and
what he ever taught.
OBJECT. XIV.
Either unsanctijied persons may lawfully come to the
Lord's supper, or it is unlawful for them to carry themselves as
saints : but it is not unlawful for them to carry themselves as
saints.
Answer. It is the duty of unconverted men both to become
saints, and to behave as saints. The scripture rule is, Make the
tree good, that the fruit may he good. Mr. Stoddard himself
never supposed, that the fruit of saints was to be expected from
men, or could possibly be brought forth by them in truth, till
they ivere saints.
And I see not how it is true, that unconverted men ought,
in every respect, to do those external things, which it is the duty
of a godly man to do. It is the duty of a godly man, conscious
of his having given his heart unto the Lord, to profess his love
to God and i)is esteem of him above all, his unfeigned faith in
Christ, &c. and in his closet devotions to thank God for these
graces as the fruit of the Spirit in him. But it is not the duty of
another that really has no faith, nor love to God, to do
thus. Neither any more is it a natural man's duty to profess
these things in the Lord''s supper. — Mr. Stoddard taught it to
be the duty of converts, on many occasions, to profess their
faith and love and other graces before men, by relating their
experiences in conversation : But it would be great wickedness,
Object, xv. Better admit Hypocrites than exclude Saints. 41*
for such as know themselves to be not saints, than to do ; be-
cause they would speak falsely, and utter lies in so doing. Now.
for the like reason, it would be very sinful, for men to profess
and seal their consent to the covenant of grace in the Lord''s
supper, when they know at the same time that they do not con-
sent to it, nor have their hearts at all in the affair.
OBJECT. XV.
This scheme will keep out of the church some true saints ;
for there are some such who determine against themselves, and
their prevailing judgment is, that they are not saints: and we
had better let in several hypocrites, than exclude one true child
of God.
Answer. I think, it is much better to insist on some visi-
hility to reason, of true saintship, in admitting members, even
although this, through men's infirmity and darkness, and Satan's
temptations, be an occasion of some true saints abstainino- ;
than by express liberty given, to open the door to as many as
please, of those who have no visihility of real saintship, and
make no profession of it, nor pretension to it ; and that be-
cause this method tends to the ruin and great reproach of the
Christian church, and also to the ruin of the persons admitted.
1. It tends to the reproach and ruin of the Christian church.
For hy the rule which God hath given for admissions, if it be
carefully attended (it is said) more unconverted, than converted
persons, will he admitted. It is then confessedly the way to have
the greater part of the members of the Christian chwvchungod-
ly men ; yea, so much greater, that the godly shall be hut few
in comparison of the ungodly ; agreeable to their interpretation
of that saying of Christ, many are called, but few are chosen.
Now, if this be an exact state of the case, it will demonstrably
follow, on scripture principles, that opening the door so wide
has a direct tendency to bring into Christian churches such as
are without even moral sincerity, and do not make religion at
all their business, neglecting and casting off secret prayer and
other duties, and living a life of carnality and vanity, so far as
they can, consistently with avoiding church-censures ; which
possibly may be sometimes to a great degree. Ungodly men
maybe morally sober, serious, and conscientious, and may have
what is called moral sincerity, for awhile; and even may have
these things in a considerable measure, when they first come
into the church : but if their hearts are not changed, there is
no probability at all of these things continuing long. The scrip-
's ol. IV. 53
li^ i^l ALUICATIO.^S FOR COMMUNION. TART III.
lure has told us, that this their goodness is apt to vanish like thc
jnorniiis; cloud and early dew. How can it be expected but that
their rehgion should in a little time ivither away, when it has
no root ? How can it be expected, that the lami) should burn
loncf, without oil in the vessel to feed it? Khist be unmortified,
and left in reigning power in the heart, it will sooner or later
prevail ; and at length sweep away common grace and moral sin-
cerity, however excited and maintained for awhile by conviction
and temporary affections. It will happen to them according to
the true proverb. The dog is returned to his vomit, and the swine
that teas washed to his icallowing in the mire. It is said of the
hypocrite, Will he delight himself in the Almighty ? Will he
always ccdl upon God? — And thus our churches will be likely to
be such congregations as the Psalmist said he hated, and would
not sit with. Psal. xxvi. 4, 5. " I have not sat with vain persons,
nor will I go in with dissemblers ; I have hated the congregation
of evil-doers, nor will 1 sit with the wicked." — This will be the
way to have the Lord's table ordinarily furnished with such
guests as allow themselves to live in known sin, meeting toge-
ther only to crucify Christ afresh, instead of commemorating
his crucifixion with the repentance, faith, gratitude, and love of
friends. And this is the way to have the governing part of the
church such as are not even conscientious men, and are care-
less about the honour and interest of religion. And the direct
tendency of that is, in process of time, to introduce a prevailing
negligence in discipline, and carelessness in seeking ministers
of a pious and worthy character. And the next step will be,
the church being filled with persons openly vicious in manners,
or else scandalously erroneous in opinions. It is well if this be
not already the case in fact with some churches that have long
professed and practised on the principles I oppose. And if
these principles should be professed and proceeded on by Chris-
tian churches every where, the natural tendency of it would be,
to have the greater part of what is called the church of Christ,
through the world, made up of vicious and erroneous persons.
And how greatly would this be to the reproach of the Christian
church, and of the holy name and religion of Jesus Christ in the
sight of all nations ?*
* And this by the way answers another objection, which some have made,
viz. That tlie way I plead for, tends to keep the diurch of Christ small, and
hinder the growth of it. Whereas, I think, tlie contrary tends to keep it
small, as it is the wickedness of its members, that above all things in the world
prejudices mankind against it; and is the chief stun)bling-block, that hinders
the propagation of Christianity, and so the growth of tlie Christian church.
But holiness would cause the lioht of the church to shine so as to induce others
to resort to it.
Object, xvj. \ ou cannot keep oui Hypocrites^ 419
And now is it not better, to have a k\v real living Chris-
tians kept back through darkness and scruples, than to open a
door for letting in such universal ruin as this ? To illustrate it
hy a familiar comparison ; is it not better, when England is at
war with France, to keep out of the B itish reahn a k\w loyal
Englishmen, than to give leave for as many treacherous French-
men to come in as please ?
2. This way tends to the eternal ruin of the parties admit-
ted ; for it lets in such, yea, it persuades such to come in, as
know themselves to he impenitent and unbelieving-, in a dreadful
manner to take God's name in vain ; in vain to ivorship him, and
abuse sacred things, by performing those external acts and rites
in the name of God, which are instituted for declarative signs
and professions of repentance toward God, faith in Christ, and
love to him, at the same time that they know themselves desti-
tute of those things which they profess to have. And is it not
better, that some true saints, through their own weakness and
misunderstanding, should be kept away from the Lord's table,
which will not keep such out of heaven, than voluntarily to
bring in multitudes of false professors to partake unworthily,
and in effect to seal their own condemnation.
OBJECT. XVI.
You cannot keep out hypocrites, when all is said and done :
but as many graceless persons will be likely to get into the
church in the way of ^.profession of godliness, as if nothing were
insisted on, but a freedom from public scandal.
Answer. It may possibly be so in some places through tiie
misconduct of ministers and people, by remissness in their in-
quiries, carelessness as to the proper matter of a profession, or
setting up some mistaken rules of judgment ; neglecting those
things which the scripture insists upon as the most essential ar-
ticles in the character of a real saint ; and substituting others
in the room of them ; such as impressions on the imagination,
instead of renewing influences on the heart ; pangs of aftection,
instead of the habitual temper of the mind ; a certain method
and order of impressions and suggestions, instead of the nature
of things experienced, &c. But to say, that in churches where
the nature, the notes, and evidences of true Christianity as des-
cribed in the scriptures, are well understood, taught, and ob-
served, there as many hypocrites are likely to get in ; or to sup-
pose, that there as many persons of an honest character, who
are well instructed in these rules, and well conducted by them —
and judging of themselves by these rules, do think themselves
420 ftUALIPlCATIOXS FOR COMMUNION. I'ART 111.
true saints, and accordingly make profession of godliness, and
are admitted as saints in a judgment of rational charity — are
likely to be carnal, unconverted men, as of those who make no
such pretence and have no such hope, nor exhibit any such evi-
dences to the eye of a judicious charity, — is not so much an ob-
jection against the doctrine I am defending, as a reflection upon
the scripture itself, with regard to the rules it gives, either for
persons to judge of their own state, or for others to form a cha-
ritable judgment, as if they were of little or no service. We are
in miserable circumstances indeed, if the rules of God's holy
word in things of such infinite importance, are so ambiguous and
uncertain, like the Heathen oracles. And it would be very
strange, if in these days of the gospel, when God's mind is re-
vealed with such great plainness of speech, and the canon of
scripture is completed, it should ordinarily be the case in fact,
that those who, having a right doctrinal understanding of the
scripture, and judging themselves by its rules, do probably con-
clude or seriously hope of themselves, that they are real saints,
are as many of them in a state of sin and condemnation, as others
who have no such rational hope concerning their good estate.
nor pretend to any special experiences in religion.
OBJECT. XVII.
If a profession of godliness be a thing required in order to
admission into the church, there being some true saints who
doubt of their state, and from a tender conscience will not dare to
make such a profession; and there being others, that have no
grace, nor much tenderness of conscience, but great presump-
tion diUd forwardness^ who will boldly make the highest profes-
sion of religion, and so will get admittance: It will hence come
to pass, that the very thing, which will in effect procure for the
latter an admission, rather than the former, will be their pre-
sumption and wickedness,
' Answer 1. It is no suflScient objection against the whole-
someness of a rule established for regulating the civil state of
mankind, that in some instances men's wickedness may take ad-
vantage by that rule, so that even their wickedness shall be the
very thing, which, by an abuse of that rule, procures them tem-
poral honours and privileges. For such is the present state of
man in this evil world, that good rules, in many instances, are
liable to be thus abused and perverted. As for instance, there
are manv human laws, accounted wholesome and necessary, bv
Object, xvii. Some true ISaints doubt of then- State. 4'il
which an accused or suspected person's own solemn profession
oHnnocency, upon oath^ shall be the condition of acquittance
and impunity ; and the wantof such a protestation or profession
shall expose him to the punishment. And yet, by an abuse of
these rules, in some instances, nothing but the horrid sin o^ per-
jury^ or that most presumptuous vvickedtiess of false swearing,
shall be the very thing that acquits a man : While another of a
more tender conscience, who/ear.v an oath, must suffer the pe-
nalty of the law.
2. Those rules, by all wise law-givers, are accounted whole-
some, which prove oi general good tendency, notwithstanding
any bad consequences arising in some particular instances. And
as to the ecclesiastical rule now in question, of admission to
sacraments on a profession o^ godliness, when attended with re-
quisite circumstances ; although in particular instances it may
be an occasion of some tender-hearted Christians abstaining, and
some presumptuous sinners being admitted, yet that does not
hinder but that a proper visibility of holiness to the eye of rea-
son, or a probability of it in a judgment of rational Christian
charity, may this way be maintained, as the proper quahfication
of candidates for admission. Nor does it hinder but that it mav
be reasonable and wholesome for mankind, in their outward con-
duct, to regulate themselves by such probability ; and that this
should be a reasonable and good rule for the church to regulate
themselves by in their admissions ; notwithstanding it may hap-
pen in particular instances, that things are really diverse from,
yea the very reverse of, what they are visibly. Such a profes-
sion as has been insisted on, when attended with requisite cir-
cumstances, carries in it a rational credibility in the judgment of
Christian charity : For it ought to be attended with an honest
and sober character, and with evidences of good doctrinal know-
ledge, and with all proper, careful, and diligent instructions of a
prudent pastor. And though the pastor is not to act as a searcher
of the heart, or a lord of conscience in this affair, yet that hinders
not but that he may and ought to inquire particularly into the
experiences of the souls committed to his care and charge, that
he may be under the best advantagesto instruct and advise them,
to apply the teachings and rules of God's word unto them, for
their self-examination, to be helpers of their joy, and promoters
of their salvation. However, finally, not any pretended extra-
ordinary skill of /h'.9 in discerning the heart, but the person's oion
serious profession concerning what he finds in his own soul, after
he has been well instructed, must regulate the public conduct
with respect to him, where there is no other external visible
thing to contradict and over-rule it. And a serious profession
of godliness, under these circumstances, carries in it a visibility
to the eve of the church's rational and Christian judgment.
4'22 tiUALIi'lCATlOXS FOR COMMUNION. PART IIL
3. If it be still insisted on, that a rwZe of admission into the
church cannot be good, if liable to such abuse as that foremen-
tioned, I must observe, This will overthrow the rules that the
objectors themselves go by in their admissions. For they insist
upon it, that a man must not only have knowledge and be free
of scandal, but must appear orthodox, and profess the common
faith. Now prestwiptuous lying, for the sake of the honour of
being in the church, having children baptized, and voting in
ecclesiastical affairs, may possibly be the very thing that brings
some men into the church by this rule ; while greater tenderness
of conscience may be the very thing that keeps others out. For
instance, a man who secretly in his mind gives no credit to the
commonly received doctrine of the Trinity, yet may, by pre-
tending an assent to it, and in hypocrisy making a public pro-
fession of it, get into the church ; when at the same time ano-
ther that equally disbelieves it, but has a more tender conscience
than to allow himself in solemnly telling a lie, may by that very
means be kept off from the communion.
OBJECT. XVIII.
It seems hardly reasonable to suppose, that the only wise
God has made men's opinion of themselves, and a profession of
it, the term of their admission to church-privileges ; when we
know, that very often the worst men have the highest opinion
of themselves.
Answ, 1. It must be granted me, that in fact this is the
case, if any proper profession at all is expected and required,
whether it be of sanctifying grace, or o^ moral sincerity, or any
thing else that is good : And to be sure, nothing is required to
be professed, or is worthy to be professed, any further than it
is good.
Answ. 2. If some things, by the confession of all, must
he professed, because they are good, and of great importance ;
then certainly it must be very unreasonable, to say, that those
things wherein true holiness consists are 7iot to be professed, or
that a profession of them should not be required, because they
are good, even in the highest degree, and infinitely the most im-
portant and most necessary things of any in the world. And it is
unreasonable to say, that it is the less to be expected we should
profess sincere friendship to Christ, because friendship to Christ
is the most excellent qualification of any whatsoever, and the
contrary the most odious. How absurd is it to sav this, merelv
Object, xix. It. is against Infant Baptism. 423
under a notion that for a man to profess what is so good and so
reasonable, is to profess a high opinion of himself !
Answ. 3. Though some of the wot^st men are apt to en-
tertain the highest opinion of themselves, yet their self-conceit is
no rule to the church : But the apparent eredibility of men's
profession is to be the ground of ecclesiastical proceedings.
OBJECT. XIX.
If it be necessary that adult persons should make a profes-
sion of godliness, in order to their own admission to baptism,
then undoubtedly it is necessary in order to their children being
baptized on their account. For parents cannot convey to their
children a right of this sacrament by virtue of any qualifi-
cations lower than those requisite in order to their own right :
Children being admitted to baptism only as being, as it were,
parts and members of their parents. And besides, the act of
parents in oifering up their children in a sacrament, which is a
seal of the covenant of grace, is in them a solemn attending that
sacrament as persons interested in the covenant, and a public
manifestation of their approving and consenting to it, as truly
as if they then offered up themselves to God in that ordinance.
Indeed it implies a renewed offering up themselves with their
children, and devoting both jointly to God in covenant; them-
selves, with their children, as j^arts of themselves. But now what
fearful work will such doctrine make amongst us ! We shall
have multitudes mibaptized, who will be without the external
badge of Christianity, and so in that respect will be like Hea-
thens. And this is the way to have the land full of persons
who are destitute of that which is spoken of in scripture as or-
dinarily requisite to men's salvation ; and it will bring a reproach
on vast multitudes, with the families they belong to. And not
only so, but it will tend to make them profane and heathenish ;
for by thus treating our children, as though they had no part in
the Lord, we shall cause them to cease from fearing the Lord ;
Josh. xxii. 24, 25.
Answer 1. As to children being destitute of that which
is spoken of in scripture as one thing ordinarly requisite to
salvation ; I would observe, that baptisin can do their souls
no good any otherwise than through God's blessing attending
it ; But we have no reason to expect his blessing with baptism,
if administered to those that it does not belong to by his in-
stitution.
4"24 QUALIFICATION'S FOR COMMUNION. PART IlL
Answer 2. As to the reproach^ which will be brought
on parents and children, by children going without baptism,
through the parents neglecting a profession of godliness, and so
visibly remaining among the unconverted ; if any insist on this
objection, I think it will savour much unreasonableness and
even stupidity.
It will savour of an unreasonable spirit. It is not enough
if God freely offers men to own their children and to give them
the honour of baptism, in case the parents will turn from sin
and relinquish their enmity against him, heartily give up them-
selves and their children to him, and take upon them the pro-
fession of godliness ? — If men are truly excusable, in not turn-
ing to God through Christ, in not believing with the heart, and
in not confessing with the mouth, why do not we openly plead
that they are so ? And why do not we teach sinners, that they
are not to blame for continuing among the enemies of Christ,
and neglecting and despising his great salvation ? If they are
not at all excusable in this, and it be wholly owing to their own
indulged lusts, that they refuse sincerely to give up themselves
and their children to God, then how unreasonable is it for them
to complain that their children are denied the honour of having
God's mark set upon them as some of his ? If parents are angry
at this, such a temper shews them to be insensible of their own
vile treatment of the blessed God. Suppose a prince send to
a traitor in prison, and upon opening the prison doors make
him the offer, that if he would come forth and submit himself to
him, he should not only be pardoned himself, but both he and
his children should have such and such badges of honour con-
ferred upon them ; and yet the rebel's enmity and stoutness of
spirit against his prince is such, that he cannot find in his heart
to comply with the gracious offer ; will he have any cause to be
angry, that his children have not those badges of honour given
them ? Besides, it is very much owing to parents, that there
are so many young people who can make no profession of
godliness. They have themselves therefore to blame, if pro-
ceeding on the principles which have been maintained, there
is hke to rise a generation of unbaptized persons. If ancestors
had thoroughly done their duty to their posterity in instructing,
praying for, and governing their children, and setting them good
examples, there is reason to think, the case would have been
far otherwise.
Insisting on this objection would savour of much stupidity.
For the objection seems to suppose the country to be full of
those that are unconverted, and so exposed every moment to
eternal damnation ; yet it seems we do not hear such great and
general complaints and lamentable outcries concerning this.
Nor why is it looked upon so dreadful, to have great numbers
Object. XIX. It is against Infant Baptism. 425
going without the name and honourable badge of Christianity,
when at the same time it is no more resented and laid to heart,
that such multitudes go without the thing, which is infinitely
more dreadful 1 Why are we so silent about this ? What is the
name good for, without the thing? Can parents bear to have
their children go about the world in the most odious and dan-
gerous state of soul, in reality the children of the devil, and con-
demned to eternal burnings ; when at the same time they can-
not bear to have them disgraced by going without the honour
of being baptized! A high honour and privilege this is; yet
how can parents be contented with the sig?i, exclusive of the
thi7ig signified ! Why should ihey covet the external honour
for their children, while they are so careless about the spiritual
blessing ! Does not this argue a senselessness of their own
misery, as well as of their children's, in being in a Christless
state ? If a man and his child were both together bitten by a
viper, dreadfully swollen, and like to die, would it not argue siM-
pidity in the parent, to be anxiously concerned only about his
child's having on a dirty garment in such circumstances, and
angry at others for not putting some outward ornament upon it ?
But tiie difference in this present case is infinitely greater, and
more important. Let parents pity their poor children because
they are without baptism ; and pity themselves who are in dan-
ger of everlasting misery, while they have no interest in the co-
venant of grace, and so have no right to covenant favours and
honours, for themselves nor children. No religious honours, to
be obtained in any other way than by real religion, are much
worth contending for. And in truth, it is no honour at all to a
man, to have merely the outward badges of a Christian, without
being a Christian indeed ; any more than it would be an honour
to a man that has no learning, but is a mere dunce, to have a
degree at college ; or than it is for a man who has no valour,
but is a grand coward, to have an honourable commission in an
army; which only serves, by lifting him up, to expose him to
deeper reproach, and sets him forth as the more notable object
of contempt.
Answers. Concerning the tendency of this way of confin-
ing baptism to professors of godliness and their children, to pro-
mote irreligion and profaneness j I would observe, first, That
Christ is best able to judge of the tendency of his own institn-
tions. Secondly, I am bold to say, that supposing this princi-
ple and practice to have such a tendency, is a great mistake,
contrary to scripture and plain reason and experience. Indeed
such a tendency it would have, to shut men out from having
any part in the Lord, (in the sense of the two tribes and half.
VOL. IV. .'l4
426 QUALinCATlONS FOR COMMUNIO^^ PART Hi.
Josh. xxii. 25.) or to fence them out by such a partition-wall as
formerly was between Jews and Gentiles ; and so to shut them
out as to tell them, if they were never so much disposed to serve
God, he was not ready to accept them ; according to the no-
tion the Jews seem to have had of the uncircumcised Gentiles,
— But to forbear giving men honours to which they have no ti-
tle, and not to compliment them with the name and badge of
God's people and children, while they pretend to nothing but
what is consistent with their being his enemies, that has no
such tendency. But the contrary has very much this tendency.
For is it not found by constant experience through all ages,
that bhnd, corrupt mankind, in matters of religion, are strongly
disposed to rest in a name^ instead of the thing ; in the shadow,
instead of the substance ; and to make themselves easy with
the former, in the neglect of the latter? This over-valuing of
common grace, and moral sincerity, as it is called ; this build-
ing so much upon them, making them the conditions of enjoy-
ing the seals of God's covenant, and the appointed privileges,
and honourable and sacred badges of God's children ; this, I
cannot but think, naturally tends to sooth and flatter the pride
of vain man, while it tends to aggrandize those things in men's
eyes, which they of themselves, are strongly disposed to mag-
nify and trust in, without such encouragements to prompt them
to it, yea, against all discouragements and dissuasives that can
possibly be used with them.
This way of proceeding greatly tends to establish the neg-
ligence of parents, and to confirm the stupidity and security of
wicked children. — 1( baptism were denied to all children, whose
parents did not profess godliness, and in a judgment of rational
charity appear real saints, it would tend to excite pious heads of
families to more thorough care and pains in the religious educa-
tion of their children, and to more fervent prayer for them, that
they might be converted in youth, before they entered into a
married state ; and so if they have children, the entail of the
covenant be secured. — And it would tend to awaken young
people themselves, as yet unconverted, especially when about to
settle in the world. Their having no right to Christian privileges
for their children, in case they should become parents, would
tend to lead them at such a time seriously to reflect on thoir
own awful state ; which, if they do not get out of it, must lay a
foundation for so much calamity and reproach to their families.
And if after their becoming parents, they still remain unconvert-
ed, the melancholy thought of their children going without &o
much as the external mark of Christians, would have a conti-
nual tendency to affect them with their own sin and folly in neg-
lecting to turn to God, by which they bring such visible calamity
Object, xix. It i.s against Infant Baptism. 42?
and disgrace on themselves and families. They would have
this additional motive continually to stir them up to seek grace
lor themselves and their children. Whereas, the contrary prac-
tice has a natural tendency to quiet the minds of persons, both
in their own and their children's unregeneracy. Yea, may it
not be suspected, that the way of baptizing the children of such
as never make any proper profession of godliness, is an expe-
dient originally invented for that very end, to give ease to ances-
tors with respect to their posterity, in times of general declen-
sion and degeneracy ?
This r>'ay of proceeding greatly tends to establish the stu-
pidity and irreligion otc/iihlren, as well as the negligence of pa-
rents. It is certain, that unconverted parents do never truly
give up their children to God ; since they do not truly give up
themselves to him. And if neither of the parents appear truly
pious, in the judgment of rational charity, there is not in this
case any ground to expect that the children will be brought up
m the nurture a?id admonition of the Lord^ or that they will have
any thing worthy the name of a Christian education, how so-
lemnly soever the parents may promise it. The faithfulness of
Abraham was such as might be trusted in this matter. See Gen.
xviii. 19. But men that are not so much as visibly godly, upon
what grounds are they to be trusted ? How can it be reasonably
expected, that they should faithfully bring up their children for
GOD, who were never sincerely willing that their child/en or
themselves should be his ? And it will be but presumption, to
expect that those children who are never given up to God, nor
brought up for him, should prove religious, and be God's chil-
dren. There is no manner of reason to expect any other than
that such children ordinarily will grow up in irreligion, whether
they are baptized or not. And for persons to go about with the
name and visible seal of God, and the sacred badge of Christi-
anity upon them, having had their bodies, by a holy ordinance,
consecrated to God as his temples, yet living in irreligion and
ways of wickedness ; this serves to tend exceedingly to harden
them, and establish in them, an Imbituid contempt of sacred
things. Such persons, above all men, are like to be the most
hardened and abandoned, and reclaimed with most difficulty:
As it was with the wicked Jews, who were much more confirmed
in their wickedness, than those Heathen cities of Tyre and Sidon.
To give that which is holy to those who are profane, or whom we
have no reason, from the circumstances of parentage and educa-
tion, to expect will be otherwise, is not the way to make them bet-
ter, but worse. It is the way to have them habitually trample holy
things under their feet, and increase in contempt of them, yea,
even to turn again and rent us, and be more mischievous and
hurtful enemies of that which is good, than otherwise they
would be=
■'i^8 yCALinCATIOXS FOR COMMUNION, lAKT III.
OBJECT. XX.
Some '/nijiisters have been greatly blessed in the other way
of proceeding, and some men have been converted at the Lord''s
supper.
Answer. Though we are to eye the providence of God,
and not disregard his tcorks, yet to interpret them to a sense, or
apply them to an use inconsistent with the scope of the ivo7-d of
God, is a misconstruction and misapplication of them. God
has not given us his providence but his ivord to be our governing
rule. God is sovereign in his dispensations of providence ; he
bestowed the blessing on Jacob, even when he had a lie in his
mouth. He was pleased to meet with Solomon, and make known
himself to him, and bless him in an extraordinary manner, while
he was worshipping in an highplace. He met with Saul, when in
a course of violent opposition to him, and out of the way of his
duty in the highest degree, going to Damascus to persecute
Christ ; and even then bestowed the greatest blessing upon him,
that perhaps ever was bestowed on a mere man. The conduct
of divine providence, with its reasons, is too little understood by
us, to be improved as our rule. " God has his way in the sea,
his path in the mighty waters, and his footsteps are not known :
And he gives none account of any of his matters." But God has
given us his ivo7~d, to this very end, that it might be our rule ;
and therefore has so ordered it that it may be understood by us.
And strictly speaking, this is our only rule. If we join any thing
else to it, as making it our rule, we do that which we have no
warrant for, yea, that which God himself has forbidden. See
Deut. iv. 2. Prov. xxx. 6. And with regard to God's blessing
and succeeding ministers, have not some had remarkable expe-
rience of it in the way which I plead for, as well as some who
have been for the way I oppose ? However, we cannot conclude,
that God sees nothing at all amiss in ministers, because he
blesses them. In general, he may see those things in them
which are very right and excellent ; these he approves and re-
gards, while he overlooks and pardons their mistakes in opinion
or practice, and, notwithstanding these, is pleased to crown
their labours with his blessing.
As to the two last arguments mXhe Appeal to the Learned,
concerning the subjects of the Christian sacraments, their being
members of the visible chwch, and not the invisible ; the force
of those arguments depends entirely on the resolution of this
question. Who are um6/e saints? or, what adult persons are
regularly admitted to the privileges of members of the risible
Object, xx. So7nc converted at the Lord's Supper. 4*21)
church? Which question has aheady been largely considered :
And, I think, it has been denjonsirated that they are those
who exhibit a credible profession and visibility of gospel
holiness or vital piety, and not merely of moral sinceritij.
So that there is no need of further debating the point in this
place.
I might here mention many things not yet noticed, which
some object as inconveniences attending the scheme I have main-
tained. If men should set up their own wit and wisdom in
opposition to God's revealed will, there is no end of objections
of this kind, which might be raised against any of God's insti-
tutions. Some have found great fault even with the creation of
tlie world, as being very inconveniently done, and have imagined
that they could tell how it might be mended in a great many
respects. But however God's altar may appear homely to us,
yet if we lift up our hand to mend it, we shall pollute it. Laws
and institutions are given for the general good, and not to avoid
every particular inconvenience. And however it may so happen,
that sometimes inconveniences (real or imaginary) may attend
the scheme I have maintained ; yet, I think, they are in no
measure equal to the manifest conveniences and happy ten-
dencies of it, or to the palpable inconveniences and per-
nicious consequences of the other. — I have already mentioned
some things of this aspect, and would here briefly observe
some others.
Thus, the way of making such a difterence between out-
ward duties of morality and xoorship, and those great inward
duties of our love of God, and acceptance of Christ, that the
former must be visible, but that there need be 710 exhibition nor
pretence of the latter, in order to persons being admitted into
the visible family of God ; and that under a notion of the latter
he'xng impossibilities, but the other being within men'' s power ;
this, I think, has a direct tendency to confirm in men an insen-
sibilittj of the heinousness of unbelief and enmity against God
our Saviour, whicli are the source and sum of all wickedness.
It tends to prevent their coming under an humbling conviction
of the greatness and utter inexcusableness of these sins, which
men must be brought to if ever they obtain salvation. Indeed
it is a way that not only has this tendency, but has actually and
apparently this efl'ect, and that to a great degree.
The effect of this method of proceeding in the churches in
New England, which have fallen into it, is actually this. — There
are some that are received into these churches under the notion
of their being in the judgment of rational charity visible saints
or professing saints, wlio yet at the same time are actually open
professors of heinous ivickedness : I mean, the wickedness of
living in known impenitence and unbelief, the wickedness of
430 QUALIFICATIONS FOR COMMUNION. PART HI.
living in enmity against God, and in the rejection of Christ un-
der the gospel. Or, which is the same thing, they are such as
Ireely and frequently acknowledge, that they do not profess to
be as yet born again, but look on themselves as really uncoU'
verted, as having never unfeignedly accepted of Christ; and they
do either explicitly or implicitly number themselves among
those that loi^e not the Lord J&sits Christ ; .of whom the apos-
tle says, let such be Anathema Maranatha ! And accordingly
it is known, all over the town where they live, that they make
no pretensions to any sanctifijing grace already obtained ; nor
of consequence are they commonly looked upon as any other
than unconverted persons. Now, can this be judged the come-
ly order of the gospel ! or shall God be supposed the author of
such confusion!
In this way of church-proceeding, God's own children and
the true disciples of Christ are obliged to receive those as their
brethren, admit them to the communion of saints, and embrace
them in the highest acts of Christian society, even in their great
feast of love, where they feed together on the body and blood of
Christ, whom yet they have no reason to look upon otherwise
than as enemies of the cross of Christ, and haters of their hea-
venly Father and dear Redeemer. For they make no pretension
to any thing at all inconsistent with those characters ; yea, in
many places, as I said before, freely professing this to be actu-
ally the case with them.
Christ often forbids the members of his church to judge one
another. But in this way of ecclesiastical proceeding, it is
done continually, and looked upon as no hurt ; a great part of
those admitted into the church are by others of the same com-
munion judged unconverted, graceless persons ; and it is impos-
sible to avoid it, while we stretch not beyond the bounds of a
rational charity.
This method of proceeding must inevitably have one of
these two consequences : Either there must be no public notice at
all given of it, when so signal a work of grace is wrought, as a
sinner being brought to repent and turn to God, and hopefully
become the subject of saving conversion ; or else this notice
must be given in the way of conversation, by the persons them-
selves, frequently, freely, and in all companies, declaring their
own experiences. But surely, either of these consequences
must be very unhappy. — The former is so, viz. forbidding and
preventing any public notice being given on earth of the re-
pentance of a sinner, an event so much to the honour of God.
and so much taken notice oi \nheaven, causing joy in the pre-
sence of the angels of God, and tending so much to the ad-
vancement of religion in the world. For it is found by experi-
ence, that scarce any one thing has so great an influence to
Object, xx. Some converted at the Lord's supper. 431
awaken sinners, and engage them to seek salvation, and to
quicken and animate saints, as the tidings of a sinner's repent-
ance, or hopeful conversion. God evidently makes use of it as
an eminent means of advancing religion in a time of remarkable
revival. And to take a course eflectually to prevent its being
notified on earth, appears to me a counteracting of God, in that
which he ever makes use of as a chief means of tiie propagation
of true piety, and which we have reason to think he will make
use of as one principal means of the conversion of the world in
the glorious latter day. — But now as to the other way — the way
of giving notice to the public of this event, by particular persons
themselves publishing their own experiences, from time to time
and from place to place, on all occasions and before all compa-
nies— I must confess, it is a practice that appears to me at-
tended with many inconveniences, yea, big with mischiefs. The
abundant trial of this method lately made, and the large ex-
perience we have had of the evil consequences of it, is enough
to put all sober and judicious people for ever out of conceit
with it. I shall not pretend to enumerate all the mischiefs at-
tending it, which would be very tedious ; but shall now only
mention two things. One is, the bad effect it has upon the
persons themselves that practice it, in the great tendency it has
to spiritual pr«V/e; insensibly begetting and establishing an evil
habit of mind in that respect, by the frequent return of the
temptation, and this many times when they are not guarded
against it, and have no time, by consideration and prayer, to
fortify their minds. And then it has a very bad effect on the
minds of others that hear their communication, and so on the
state of religion in general, in this way. It being thus the custom
for persons of all sorts, young and old, wise and unwise, superiors
and inferiors, freely to tell their own experiences before aH
companies, it is commonly done very injudiciously, often very
rashly and foolishly, out of season, and in circumstances tending
to defeat any good end. Even sincere Christians too frequently
in their conversation insist mainly on those things that are no
part of their true spiritual experience ; such as impressions on
their imaginations, suggestions of facts by passages of scrip-
ture, &c. ; in which case children and weak pessons that hear,
are apt to form their notions of religion and true piety by such
experimental communications, and much more than they do by
the most solid and judicious instructions they hear from the
pulpit. This is found to be one of the devices whereby Satan
has an inexpressible advantage to ruin the souls of men, and
utterly to confound the interest of religion. — This matter of
making a public profession of godliness or piety of heart, is cer-
tainly a very important affair, and ought to be under some public
regulation, and under the direction o( skilful guides, and not left
432 QUALIFICATIONS FOR COMMUNIOX. PART Ifi.
to the management of every man, woman, and child, according
to their humour or fancy. And when it is done, it should be
done with great seriousness, preparation, and prayer, as a solemn
act of pubHc respect and honour to God, in his house and in the
presence of his people. Not that I condemn, but greatly
approve of persons speaking sometimes of their religious ex-
periences in private conversation, to proper persons and on
proper occasions, with modesty and discretion^ when the glory
of God and the benefits or just satisfaction of others require it
of them.
In a word, the practice of promiscuous admission — or that
way of taking all into the church indifferently, as visible saints,
who are not either ignorant or scandalous — and at the same
time that custom taking place of persons publishing their own
conversion in common conversation ; where these two things
meet together, they unavoidably make two distinct kinds of i;js?'6/e
churches, or different bodies of professing saints, one within
another, openly distinguished one from another, as it were by a
visible dividing line. One company consisting of those who are
visibly gracious Christians, and open professors of godliness ;
another consisting of those who are visibly moral livers, and only
profess common virtues, without pretending to any special and
spiritual experiences in tlieir hearts, and who therefore are not
reputed to be converts. I may appeal to those acquainted with
the state of the churches, whether this be not actually the case
in some, where this method of proceeding has been long estab-
lished. But I leave the judicious reader to make his own
remarks on this case, and to determine, whether there be a
just foundation in scripture or reason for any such state of
things ; which to me, I confess, carries the face of glaring
absurdity.
And now 1 commit this whole discourse (under God's
blessing) to the reader's candid reflection and impartial judg-
ment. I am sensible, it will be very difficult for many to be
truly impartial in this affair ; their prejudices being very great
against the doctrine which I have maintained. And, I believe,
I myself am the person, who, above all other upon the face of
the earth, have had most in my circumstances to prejudice me
against this doctrine, and to make me unwilling to receive con-
viction of its truth. However, the clear evidence of God's
mind in his word, as things appear to me, has constrained me
to think and act as I have now done. I dare not go contrary
to such texts as these. Lev. x. 10. Jer. xv. 19. Ezek. xxii. 20.
and xliv. (> — 8. And having been fully persuaded in my own
mind, as to what is the scripture rule in this matter, after a
most careful, painful, and long search, I am willing, in the
tif»ithful prosecution of what appears to me of such importance.
Object, xx. f^ome converted at the LorcVs Supper. 430
and so plainly the mind and will of God, to resign to his pro-
vidence, and Iciive the event in his hand.
It may not be improper to add here, as I have often had
suggested to me, the probability of my being answered from
the press: If any one shall see cause to undertake this, I have
these reasonable requests to muke of him, viz. That he would
avoid the ungenerous and unmanly artifices used by too mariy
polemic writers, while they turn aside to vain jangling, in
carping at incidental passages, and displaying their wit upon
some minute particulars, or less material things, in the author
they oppose, with much exclamation, if possible to excite
the ignorant and unwary reader's disrelish of the author, and
to make him appear contemptible, and so to get the victory
that way ; perhaps dwelling upon, and glorying in some pre-
tended inconsistencies in some parts of the discourse, without
ever entering throroughly into the merits of the cause, or closely
encountering any of the main arguments. If any one opposes
me from the press, I desire he would attend to the true state of
the question, and endeavour fairly to take ofl" the force of each
argument, by answering the same directly, and distinctly,
with calm and close reasoning ; avoiding (as much as may be)
both dogmatical assertion and passionate reflection. Sure I am,
I shall not envy him the applause of a victory over me, however
signal and complete, if only gained by superior light and con-
vincing evidence. — I would also request him to set his natne to
his performance, that I may in that respect stand on even ground
with him before the world, in a debate wherein the public is to
judge between us. This will be the more reasonable, in case
he should mingle any thing of accusation with his arguing. It
was the manner even of the Heathen Romans, and reputed by
them but just and equal, to have accusers face to face.
May the GOD of all grace and peace unite us more in
Judgment, affection, and practice, that with one heart and one
mouth, we mav jjlorifv his name through Jesus Christ. AMEN,
oo
APPENDIX.
Being a Letter to the Althok, in answer to his request of
information concerning the opinion of Protestant Divines
and Churches in general, of the Presbyterians in Scotland
and Dissenters in England -in particular, respecting Five
Questions that relate to this controversy.
Rev. and dear Sir,
If you look into Mr, Baxter's controversial writings against
Mr. Bi,AKE, you will meet with such accounts of principles
and facts, as I think may reasonably give an inquirer much
satisfaction as to the common judgment of Protestant churches
and divines in the points you mention. I particularly refer
you to his Five Disputations of Right to Sacraments, and
the true Nature of Visible Christianity ; where all or the most
of your queries are considered and answered, with a multitude
of testimonies produced in favour of sentiments contrary to those
of your excellent predecessor, the late Mr. Stoddard. I have
not said this from any disposition to excuse myself from the
labour of making some further inquiry, if it be thought needful.
And as it may shew my wilhngness to gratify your desire, I will
now say something on your questions distinctly, but with as
much brevity as I can.
Question I. What is the general opinion respecting that
Self-examination required in I Cor, xi, 28, Whether com-
municants are not here directed to examine themselves concern-
ing the truth of grace, or their real godliness ?
Answer, This construction of the text, as far as I have
had opportunity to inquire, appears to me very generally re-
ceived ; if I may judge by what many celebrated expositors have
said, on the place, and by what many famous divines have
written in treatises of preparations for the Lord's supper, be-
sides what is contained in public confessions, catechisms, di-
rectories, (tc. I think Dr. Revnolds, in his Meditations on
App. q. II. Respecting the Obligation of the iJnregenerate. 435
the Loid''s supper, has summarily expressed the common judg-
ment of Calvinists in these strong hnes of his : " The sacrament
is but a seal of the covenant; and the covenant essentially
includes conditions ; and the condition on our part is faith.
No faith, no covenant; no covenant, no seal; no seal, no
sacrament. — The matter then of this trial (says he) must be that
vital qualification., which predisposeth a man for receiving of
these holy mysteries ; and that \9. faith.''''
However, I may venture to be confident, that Mr. Stod-
dard's gloss on the text, who tells us in his controverted ser-
mon, " The meaning is, that a man must come solemnly to that
ordinance, examining what need he has of it,'''' is quite foreign
from the current sense of Calvinist writers. And, though he
makes a different comment in his Appeal to the Learned, say'mg,
" The examination called for is, whether they understood the
nature of the ordinance, that so they may solemnhj consider
■what they have to do when they wait upon God in it ;" neither
can I find any appearance of a general consent of the learned
and orthodox to this new gloss, at least as exhibiting the
full meaning of the text. I might easily confront it with
numerous authorities : but the Palatine Catechism, and that
of the Westminster Assembly, with the common explanations
and catechizings upon them, may be appealed to as instar
omnium. And I shall only add here, if it be allowed a just
expectation that the candidate for the communion examine
himself about the same things, at least as the pastor, to whom
he applies for admission, ought to make the subject of his
examination, then it is worth while to hear the opinion of
those unnamed ministers in New England, (among whom the
late Dr. Colman, I have reason to think, was the principal,)
that answered Dr. Mather's Order of the Gospel, (anno 1700,)
who, in the Postscript to their Review, thus express them-
selves : " We highly approve — that the proponant of the Lord's
table be examined of his baptismal vow ; his sense of spiritual
wants, sinfulness, and wretchedness ; his hope,faith, experiences,
resolutions through the grace of God." This, I think, is
something beyond Mr. Stoddard.
Question II. Whether it be the general opinion of those
aforesaid, that some who know themselves to be unregenerate,
and under the reigning power of sin, ought notwithstanding, in
such a state, to come to the Lord's table ?
Answer. I am aware. Sir, though you have seen fit to
take no notice of it to me, that Mr. Stoddard (in his Doctrine
of Instituted Churches) is peremptory in the affirmative; but 1
have met with no author among Calvinists, at home or abroad,
consentinff with him, unless it be Mr. Blake, and some that
430 QUALIFICATIONS FOR. COMMUNION. PART III,
were for a promiscuous admission, with little or no limitation.
If divines in general, of the Calvinistic character, were for such
a latitude as Mr. Stoddard's, what can we suppose to be the
reason, that in treating on the LorcPs supper, they so con-
stantly consider it as one of the rights of the church, belonging
to the truly faithful alone, exclusively of all others? Why
do we hear them declaring. It is certain that the right of
external felloivship resides in the faithful only : and as to the
rest, they are iii that communion only by accident, and it is
also only by accident that they are suffered there ; but being
ibhat they are, they have not any part in the rights of that
society properly belonging to them? If they thought the
sacrament instituted for conversion, why do we never find
them recommending it as a converting ordinance, and urging
persons to come to it with that view, who knoiv themselves
to be in an unconverted state? If they thought that any such
have a right before God, and may come to it with a good
conscience, why do we find them so solemnly learning all that
are truly convinced of their remaining yet in a natural state,
to refrain coming to the Lord's table in their unbelief and
impenitence ; as if they judged it a sinful and dangerous thing
for them to come under such circumstances ? I know Mr.
Stoddard, in his Appeal, disputes ihcfact. But it has occurred
to me in abundance of instances, while reviewing my authors
on this occasion.
Among the foreign Protestants in Germany, France, &c.
1 shall name but two out of many instances before me. The
Heidelberg or Palatine Catechism, which had the solenin ap-
probation of the Synod of Dort, and was especially praised
by the Divines of Great Britain; which has been in a manner
universally received and taught, formerly in Scotland, and still
all over Holland, and by reason of its excellency has been
translated into no less than thirteen several languages; this
is most express in claiming the Lord''s supper for a special
privilege of such as have frMefrnVA and repentance^ and for-
bidding it to hypocrites, as well as scandalous persons, declaring
that none such ought to come. See the eighty first and other
questions and answers, with Ursin's Latin Explications, and
l)e Witte's English Catechizings thereon. Here, Sir, indeed
you have the judgment of a multitude in one. Another cele-
brated book is Claude's Historical Defence of the Reformation :
in which I meet with repeated declarations of the same sen-
timents, perfectly on the negative side of the question in hand,
but, I think, too many and too long to be here transcribed. —
The language of some of them I have just now had occasion
to make use of.
As for the Church of Scotland, I find they have adopted
A pp. Q. II. Respecting the Obligation of the Unregenerate. 43*
the Westminster Confession, Cateciiisnis, and Directory, which
debar all ignorant and ungodly persons from the Lord's table,
and require every one to examine himself, not only as to
his knowledge, but also his faith, repentance, love, new obe-
dience, he. — In their Books of Discipline, I observe sundry
passages that appropriate the sacrament to the truly penitent
and faithful, as the only proper subjects. Their national cove-
nant, renewed from time to time, has this clause ; To the which
[true reformed kirk] we join ourselves willingly, in doctrine
faith, religion, discipline, and use of the holy sacraments,
as lively members of the same in Christ our Head, &.c. And
among the divines of Scotland, I find many in their sermons,
sacramental speeches, and other discourses, declaring themselves
strongly on the negative part in the question before us, advising
to strictness in admission to the Lord's supper, renouncing the
opinion of its being a converting ordinance, inviting only the
sincere friends of Christ to it, and frequently learning professors
conscious of reigning sin and hypocrisy to forbear approaching
the Lord's table. I might bring much to this purpose from
Mr. Andrew Gray's book of sermons, published anno 1716 ;
and his sermons, printed anno 1 746, with a preface by Mr.
Willison. — So from Mr. Ebenezer Erskine's synodical sermon,
anno 1732 — And from Mr. Ralph Erskine's sermon on Isa.
xlii. 6, and his discourse on fencing the tables, annexed to his
sermon on John xvi. 15. — So from Mr. Willison's synodical
sermon, anno 1733 ; where he sets down a variety of searching
questions, (no less than twenty-seven,) which he advises to be
put to proponants, and their answers to be waited for before
they are admitted. — The anonymous author of a Defence of
National Churches against the Independejits, (who is reputed to
be Mr. Willison,) asserts it as a Presbyterian principle, that
none have right before God to the complete communion of the
church, but such as have grace; and that none are to be
admitted but those who are saints, at least in profession ; such
as profess to accept of the ofters of Christ's grace, &c. and
confess themselves to be sincere. Mr. Aytone, in his Review
against Mr. Glas,-^^owns that the Lord's supper is not a formal
rnean of conversion, but of further growth and nourishment to
those already converted. In the same strain is Mr. Nasmith's
Treatise of the Entail of the Covenant— knd Mr. Warden^s
Essay on Baptism. In a word, I find Mr. Currie (in his
synodical sermon, anno 1732,) testifying of the ministers in
Scotland, that they are tender, (?. c. circumspect and cautious,)
in admitting people to the holy table of the Lord ; knowing the
design of the ordinance is not conversion, but confirmation ; and
he observes, that all who approve themselves to God here,
Avill a thousand time«= rather choose to have, was it but one
438 QUALIFICATIONS VOK COMMUNION'. PART III,
fable or /(«//' a table of honest communicants, true believers and
real saints, than have a hundred tables, by admitting any
that tireiimcorthij, (or Christless souls, as he anon characterizes
them,)of whom there are not moral evidences of their fitness
for this holy ordinance. And for the commendable practice of
the Church of Scotland, in being pointed, and particular in
debarring the unworthy from this ordinance, (says he,) God
forbid ever it turn into desuetude. I think 1 may here not
unfitly subjoin those remarkable passages in Mr. Anderson's
excellent Defence of the Fresbyterians, against Mr. Rhind ;
where he informs us, they look upon this holy ordinance as the
common privilege of the faithful ; and therefore they usually
fence the Lord's table, in the words of Scripture, 1 Cor. vi. 9.
or some such-like. To exclude the impenitent from the privi-
lege of gospel-mysteries ; to debar those from the LoirVs table,
whom the Lord has, by the express sentence of his word, de-
barred out of the kingdom of heaven, is what every one, who
is not quite lost in impiety, must own to be not on\y lawful, but
a duty. Upon which I beg leave to observe, according to this
principle I do not see but that a man who with apparent signs
of credibility confesses himself habitually impenitent, ought to
be debarred from the Lord's table : and surely, by parity of
reason, he that knoivs himself to be unregenerate, ought to
refrain coming, since there can be no true repentance without
regeneration. I think we have no just grounds to suppose Mr.
Stoddard's principle in this matter has hitherto any general
prevalence in the Church of Scotland.
And now to pass over to England, neither do I find reason
to think the Dissenters there in general are for Mr. Stoddard's
latitude. The Assembly of Divines pronounce all the ungodly,
as well as ignorant, unworthy of the Lord's table ; direct to pre-
paration for it, by examining ourselves of our being in Christ,
&c. And though they declare this sacrament appointed for the
relief even of the iveak and doubting Christian, who unfeignedly
desires to hQ found in Christ ; and having directed such a one to
bewail his unbelief, and labour to have his doubts resolved, they
assert that so doing he may and ought to come to the Lord's
supper, to be further strengthened: yet I do not find any ap-
pearance of a hint, as if others who know themselves to be in a
natural state, or are conscious of their being certainly graceless,
may and ought to come to this ordinance, that they may he con-
verted. Nay, they expressly declare of all ungodly persons,
that while they remain such, they c«;mo^ without greatsin against
Christ partake of those holy mysteries. — As to particular divines.
I find multitudes of them among the Dissenters, in later as well
as former times, expressing the same sentiments : distinguishing
between natural and instituted duties, between initial and con-
A pp. Q. ii. Respecting- the Obligation of the Unregenerate. 430
Hrining means, between special ordinances and common : and
declaring the Lord's supper ^disciple-privilege, peculiar to such
as liave disciple-properties, and admonishing as well the close
hypocrite, as the more gross, of the sin and danger of coming to
it in his unregenerate state, impenitent and unbelieving. Thus
Mr. Bolton, in his discourse on the Wedding Supper and the
Wedding Garment , warns the graceless not to come to the Lord's
supper ; affirming, that an unsanctijied presence will be found as
bad as a profane absence. — Mr. Baxter, in his Five Disputations,
has much that runs in the same strain ; so in his Reformed Li-
turgi/, and in his Ch-istian Concord, where we have his brethren
joining their testimony with his. Likewise Mr. Charnock, in his
discourse of the Subjects of the Lord''s Supper — Mr. Palmer, in
his Scripture- Rail to the Lord''s Table — Mr. Saunders, in his
Anti-Diatribe — Mr. Langley, in his Suspension Reviewed — Mr.
Doolittle, Mr. Henry, Dr. Earle, and others, in their books on
the Loi^d''s Supper — Mr. Shower, in his SacramentalDiscourses —
Mr. Flavel, in his sermon on Gospel-Unity, and other pieces —
Mr. Philip Henry, and Mr. Trosse, in the accounts of their Lives
— Dr. Calamy, in his discourse on Votes, and his Defence of Non-
conformity— Mr. Simon Browne, in the Continuation o{Henry''s
Exposition, on I Cor. xi. 28 — Dr. Harris, in his discourse on Self-
Dedication — Dr. Jennings, in his sermons to Young People. — I
could, from all these authors, cite passages much to the pur-
pose ; but it would be too tedious. Yet 1 will give you a few
hints from some others. — Dr. Williams, in his Gospel-Truth Sta-
ted, says, Though a man had it revealed to him that he is one
of the elect, yet so long as he remains unregenerate, he has no
right to partake of the Lord's supper. — Dr. Guyse, in his late
sermon at Mr. Gibbons's ordination observes, that men being
church-members supposes them already to have a good ivork be-
gun in them, and to be partakers of Christian love, even such as
proceeds from faith, in a prevailing degree; and persons (says
he) that have nothing of this, ought not to be church-members.
Mr. Hall, in his E.xhortation on the same occasion, remarks, thai
the seals of the covenant are to be used as discriminating s\gn^
of the real separation of true believers from the world ; and
urges to have the fence kept up, which Christ has set about his
church, that it may appear to be a body whoWy distinct from the
world : God's house being erected for the entertainment, not of
hypocrites and dead sinners, but of the living in Jerusalem. —
But, says Dr. Watts, in his Humble Attempt, it is true, this can-
not be practised universally and perfectly her^ on earJh, so as
to prevent some secret sinners making their way into our sepa-
rate congregations, and joining with us in the most solemn ordi-
nances ; yet he declares such not really worthy of any room or
place in the house of God. And in his Holiness of Times, Places.
440 (.iUALiriCATlO.NS FOR COMMUNION. VART Hi,
and People, the Doctor observes, The visible Christian church is
I'ounded on a svpposition, that the members of it are, or should
appear to be, members of the invisible : And 7io7ie (says he) are
to be admitted into the visible church, or esteemed complete
members of it, but those who make such a declaration and pro-
fession of their faith in Christ and their avowed subjection to
him, as may be supposed in a judgment of charity to manifest
them to be real believers, true subjects of his spiritual kingdom,
and members of the invisible church. — I find Dr. Doddridge in
the same sentiments, l)y what he says in his Family- Expositor.
Thus, on the case of Ananias and Sapphira, he has this note :
The church is ne\e\Jiappiei\ than when the sons of falsehood are
deterred from intruding into it : If its members are less nnjverous,
it is a sufficient balance, that it is more pure. And on Simon's
case, he pronounces it to be in vain for men to profess them-
selves Christians, in vain to submit to baptism, &;c. if their heart
be not right icith God. And such persons being admitted io dis-
tinguishing ordinances, he calls an evil, in the present state of
things unavoidable ; wishing for the hapjnj medium between pros-
tituting divine ordinances by a foolish credulity, and defrauding
the children of the household of their bread, by a rigorous seve-
rity and mistaken caution. He every where represents the Lord's
supper as the sacrament of nutrition, a reviving and nourishing
ordinance ; but never that I can find, as a regenerating or con-
verting one. Upon the case of Judas, the Doctor observes, that
if he had truly stated the order of the story, then Judas certainly
went out before the Eucharist was instituted : And indeed one
cannot reasonably suppose Christ would have commanded him
to drink of this cuj) as the blood shed for him ybr the remission
of sins, when he had just before been declaring in effect, that
his sins should 7iever be forgiven. By which observation, I think,
Dr. Doddridge has quite demolished one of the most plausible
pleas in favour of the secret and conscious hypocrite's claim to
the Lord's supper.
In fine, even those who appear advocates for a latitude in
admissions to the communion, I observe generally in the course
of the argument offer such distinctions, or make such concessions.
as seem by fair consequence a giving up of the point, at least as
stated in the present question. For they usually distinguish be-
tween a right in for o Dei and in for o ccclesice ; accordingly treat
these as twodifterent questions, Who ought to come? and. Who
ought to be admitted? considering the latter as an ecclesiastical
case, and here they assert a latitude ; but the former, as a case
of conscience, of private reference only, and here they grant a
limitation. How large soever their principles, while taking the
case in its ecclesiastical view, yet I have met with very few di-
vines, that, taking it a? a private case of conscience, have gone
Afp. (i.\i. Respecting the Obligation of the L'nregenerate. 4-41
Mr, Stoddard's length, in asserting, that some imsanctified men
have right before God to the Lord''s supper, and may come with
a good conscience, yeB., ought to come, notwithstanding they know
themselves at the same time to be in o. natural condition. This
he declares in his " Doctrine of Instituted Churches," and con-
firms in his "Sermon and Appeal." But then he has made some
concessions, which seem to be subversive of his opinion. For he
expressly allows, that the sacranie/it by institution supposes com-
municants to be visible saints ; and this title of visible saints he
assigns to " such as have a visible union to Christ, such as are
in the judgment of rational charity believers, such as carry them-
selves so that there is reason to look upon them to be saints."
Now, taking the case as a. private case of conscience, (in which
light only Mr. Stoddard professes to have designed to consider it
in his sermon, and not at all as an ecclesiastical case,) I think,
this visibility of saintship immediately respects i\\Q proponant for
the Lord's table, and must be referred to his own private judg-
ment of himself. But then, how can there be a visibility of saint-
ship in the eye of the man's own conscience, when at the same
time he knows himself to be in a natural condition ! Or how can
a man come to the Lord's table with a good conscience, as hav-
ing right before God, while he cannot form so much as a judg-
ment o^ rational charity for himself; seeing he carries so, in the
view of his own conscience, that he has no reason to look on him-
self to be a saint, nay, even knows he is still in a natural state,
and therefore in the eye of his own impartial judgment is not
such a one as the saci-ament by institution supposes the commu-
nicant to be ! Moreover, Mr. Stoddard, in describing visible
saints, inserts into their character a serious profession of the ti-ue
religion, which he sometimes calls aprofession of faith and re-
pentance, morally sincere : \nd in his " Doctrine of Instituted
Churches," (p. 19,) he lays down a remarkable position, in these
words— SUCH A PROFESSION AS BEING SINCERE
MAKES A MAN A REAL SAINT, BEING MORALLY
SINCERE MAKES A MAN A VISIBLE SAINT. Now
according to this, it seems to me, the profession itself, whether
evangelically or morally sincere, is always of a uniform tenor ;
having one and the same thing for the matter o{\i; and not re-
specting, in the different cases, a religion specif cally different,
or a faith and repentance of a higher and a lower kind. But then
it is quite beyond me to comprehend, how a man who knows
himself to be in a.?iatural condition, can be so much as morally
sincere in his profession, while it is in its matter and tenor such a
profession as being (evangelically) sincere makes a man a real
. gaint. For if he knows himself to be in a natural condition, he
VOL. !V. .'iG
44*J 4iUALiFlCATI0NS FOR COMMUlVIOrv. l-AUf llf,
then as certainly knows he liath not (in the principle or exercise)
\\\dX faith and repentance., which is the just matter oi such a prv-
fessio7i : and how therefore can he be reasonably supposed,
with any degree of moral sincerity, to make such a i^rofession,
when for the matter of it, it is the very same profession he would
make, if he knew himself to be a real saint ! Can a person in any
sound gospel sense profess himself a saint or hclieving penitent.,
and herein speak the truth with a common moral honesty, while
yet he knows himself to be destitute of all such characters in the
sight of God and conscience, being still in a natural condition,
and under the dominion of unbelief and impenitence ! For my
own part, I must confess this a difficulty in Mr. Stoddard's
scheme, that I am not capable of solving. His favourite hypo-
thesis, 1 think, must fall, if his position stands, and his conces-
sions be abode by ; which serve clearly to determine the present
question in the negative, agreeable to the general sense of Pro-
testant churches and divines.
Quest. III. Whether it be not the general opinion, that per-
sons admitted to the Lord''s table ought to profess saving faith
and repentance ; meaning that faith and repentance, which are
the terms of the covenant of grace.
Answ. I believe, after what has been already offered, we
need be at no loss to know the mind of the generality respecting
the subject of this inquiry. Were there occasion for il, I could
easily produce a cloud of witnesses, to evidence that the general
opinion is on the affirmative side, in this question. Repeated
searches have been made by diligent and impartial inquirers,
who though of varying judgment and practice in church-disci-
pline, yet agree in their reports : and from them I will give you
the following attestations.
Mr. Lob (in his " True Dissenter'') tells us. It is the judg-
ment of all the Nonconformists, that nothing less than \he pro-
fession of saving faith, credibly significant of the thing professed,
gives right to church-communion. And this he declares to be
the rule of all Protestants in general. He brings even Mr. Hum-
phrey (though opposite in judgment) for his voucher: who ac-
knowledges. That the visible church is defined by ^profession of
true regenerate faith, and of no less than that, according to the
most general opinion of Protestant divines. He speaks of it as
the common opinion, that a profession of no less than true grace
or justifying faith is the rule of admission to the church-sacra-
ments. And though Mr. Humphrey went oft' from the received
opinion, yet could he not come into Mr. Blake's notions in this
matter, who also had gone off from il, nor hope for their vindi-
cation : hence he makes that challengre, Whatmanis there, that
A pp. Q. Ill, About professing Faith and Repentance. 443
dares revive Mr. Blake's cause, and defend it against Mr. Bax~
ter's RIGHT to sacraments !
Mr. Baxter, in this his book, very copiously argues ibr a
profession of saving faith, as the rule ol" admission to the sacra-
ments, and much insists on its being so by the unanimous con-
sent of judicious divines. He tells us, Mr. Gatakcr in his
books has largely proved this by a multitude of quotations from
Protestant writers. And he adds his own testimony, repeat-
edly saying, It is indeed their most common doctrine — it is the
common Protestant doctrine. And again, certain I am, this is
the common doctrine of reformed divines. He subjoins, I
must profess, that I do not know of ant/ one Protestant divine,
reputed orthodox, of the contrary judgment, before Dr. Ward
and Mr. Blake, though some Papists and Arminians I knew of
that mind. And again, (beside Sir Henry Vane,) he says, AH
that I know of, since Dr. Ward, is Mr. Blake, Mr. Humphrey,
and one John Timson; and John Timson, Mr. Humphrey,
and Mr. Blake. He alleges Mr. Vines, as thus witnessing in
the case on his side. To this purpose aZZ oj^r learned divines
havegiven their suffrage: I need not number authors or churches.
It is so plain a casCvthat I wonder those [of the contrary opinion]
have not taken notice of it, there is an army to a man against
them.
Mr. Langley, in his Susperision Reviewed, observes, The
concurrent judgment of divines, English and Foreign, Epis-
copal and Presbyterian, that a man of vast and digested reading,
the learned Mr. Baxter, hath demonstrated at large in sixty
testimonies; sundry of which have many in them, being the
judgment of many churches, and many learned men therein ; and
more might easily be brought. In short, he calls it the old
Protestant doctrine asserted against the Papists ; and wonders
at the confidence of the men, who tell us against our own eyes,
that it is a novelism.
To these attestations I subjoin that of our Mr. Mitchel,
(in his Introduction before the Defence of the Synod, I6G2,)
who while asserting a different latitude of the two sacraments,
yet pleads for strictness in admissions to the Lord's table ; and
testified, It is most evident, that godly reforming divines have
in their doctrine unanimously taught, and in their practice
(many of them) endeavoured, a strict selection of those who
should be admitted to the Lord''s supper. I think it may be not
improperly observed here, that in a manuscript, drawn up by
this eminent person for his own satisfaction, and inserted in
the account of his life, he has left his solemn testimony against
a lax mode of profession, (exclusive of all examinations and
'■onfessions, of a practical and experimental nature.) as having
444 QUALIFICATIONS FOR COMMU.VIUX. PART. Til-
been found by plentiful experience a nurse oi formality and
irreligion. At the same time declaring his judgment, with a
particular eye to the churches of New England, that the power
of godliness will be lost, if only doctrinal knowledge and
outward behaviour come to be accounted sufficient for a title
to all church-privileges ; and the use of practical confessions
and examinations of men's spiritual estate be laid aside. For
(says he) that which people see to be publicly required and
held in reputation, that will they look after, and usually no more.
In another place he observes, this will not only lose the power
of godliness, but in a little time bring in profaneness, and ruin
the churches, these two ways. (1.) Election of ministers will
soon be carried by a formal looser sort. (2.) The exercise ot
discipline will by this means be impossible. — And discipline
failing, profaneness riseth like a flood. Agreeably he says
elsewhere, Certain it is, that we stand for the purity of the
churches, when we stand for such qualifications as we do, in
those whom we would admit to full communion ; and do with-
stand those notions and reasonings that would infer a laxness
therein, which hath apparent peril in it. In sum (says he) we
make account that we shall be near about the middle-way of
church reformation, if we keep baptism within the compass of
the non-excommni cable, and the LorcVs supper within the
compass of those that have (unto charity) somewhat of the
2)ower of godliness, or grace in exercise. For Mr. Mitchel, as
he thought faith in the special and lively exercise thereof
necessary to a safe and comfortable participation of the Lord'^s
supper, so he judged an appearance of this unto rational charity,
judging by positice sensible signs and evidences, justly required
in order to admission into full communion. Whereas he thought
baptism annexed to initial faith, or faith in the being of it ; the
charitablejudgment whereof (says he) runs upon a great Za^i^urf^'/
and he conceived the same strictness, as to outward signs, not
necessary unto a charitable probable judgment, or hope of the
being of faith, which entitles to baptism, as of ih^i growth and
special exercise of faith, which is requisite to the Lord's supper.
These are the main distinctions, on which he grounded his
opinion of a different latitude of the two sacraments. For I
must observe, as strenuously as he pleads for a various extent,
as to the subject of them, he never supposes any adult regularly
admittable to either sacrament, but such as in ecclesiastical
reputation sustain the character of believers j such as in the
account of a rational charity (judging by probable signs) have
the being of regeneration ; or as he variously expresses it, have
true faith, in the judgment of charity; and do in some measure
perform the duties of fiiith and obedience, as to chnrch-visibilitu
API'. Q. IV. Aboiit Terms of Admission to both Sacraments. 445
and charitable hope; and therefore are such as the church
ought to receive and liold as heirs of the grace of life, according
to the rules of Christian charity. Though if seems, as Mr.
Shepard before him speaks of his church-charity and experimen-
tal charity ; so Mr. Mitchel had liis positive charity and his ne-
gative, and conducted his judgment and administrations accord-
ingly, in admitting persons to the one sacrament or the other.
I should not have been so prolix and particular here, but that f
thought it might serve to prepare the way for a more easv.
short, and intelligible answer to your remaining queries.
Question IV. Whether it be the general opinion of Pro-
testant churches and divines, in the case of adult persons, that
the terms of admission to both sacraments are the same ?
Answer. I presume. Sir, the question does not respect a
sameness in the degree of qualifications, experiences, and evi-
dences ; but only a sameness in kind, or for the substance
and general nature of things, 1 suppose you had no view here
to any such critical distinction as that before mentioned, between
an initial faith and a grown faith ; or between the simple beiytg
of faith, which entitleth to baptism, and the special exercise of
faith, which fits for the Lord's supper ; nor aim at a nice adjust-
ment of the several characters of visibility, or motives of credi-
bility, in the one case and the otlier; but only intend in general
to inquire, whether persons admittable to one or other sacra-
ment, ought to profess true justifying faith, and not be admitted
on the profession of any faith of a kind inferior and specifical-
ly different. Now, taking this to be the scope of your question,
I have good reason to apprehend, that i\\e generality of Protes-
tant churches and divines, of the Calvinistic persuasion espe-
cially, have declared themselves for the affirmative.
I think all that hold the visible Christian church ought to
consist of such as make a visible and credible prof ession of faith
and holiness, and appear to rational charity real members of the
church invisible, (which is the common language of Protestants,)
are to be understood as in principle exploding the conceit of a
conscious unbeliever's right before God to special church-ordi»
nances, and as denying the apparent unbeliever's right before
the church to admission, whether to one sacrament or the other.
1 observe, Eadem est ratio utriusque sacramenti, is a maxim (in
its general notion) espoused by the several contending parties in
this controversy about a right to sacraments.
That a credible profession of saving faith and repentance
is necessary to baptism, in the case of the adult, I can shew,
by the authority of Claude's approved Defence of the Reforma-
tion, to be the general opinion of French Protestants ; and by
446 tlUALIFICATIOMS FOR COMMUNION. PART III.
the Palatine Catechism, by the Leyden professors' Synopsis,
&;c. to be the prevaihng judgment of the Reformed in Germany,
Holland, and foreign parts.
And for the Dissenters in England, that they are in general
of the same judgment, I might prove from (he Assembly of
Divines' Confession, Catechisms and Directory ; and from the
Heads of Agreement assented to by the United Ministers,
formerly distinguished by the names of Presbyterian and Con-
gregational ; as also by a large induction of particular instances
among divines of every denomination, would it not carry me to
too great a length. I find Mr. Lob (in his True Dissenter) assur-
ing us in general, " It is held by the Dissenters, that nothing less
than the profession of a saving faith gives right to baptism."
Nor do 1 see by their writings of a later date and most in
vogue, any just grounds to suppose a general change of sen-
timents among them. I will mention two or three moderns
of distinguished name. Dr. Harris (in his Self-Dedication) tells
us. The nature of the Lord's supper plainly supposes ya?7/i;
and that none but reaZ Christians have right in the sight of God ;
though a credible profession entitles to it in the sight of the
church, who cannot know the heart. And he declares it the
same faith, which qualifies the adult, both for baptism and for
the hordes supper ; there being the same common nature to
both sacraments, and the latter only a recognizing the former.
The late Dr. Watts (in his Holiness of Times, Places, and
People,) says. The Christian church receives none but upon
profession o^ true faith in Christ, and smcere repentance ; none
but those who profess to be members of the invisible church,
and in a judgment of charity are to be so esteemed. Our
entrance into it is appointed to be by a visible profession of our
being horn of God, of real faith in Christ, of true repentance,
and inward holiness. In fine, to name no more, Dr. Dod-
dridge (in his Family Expositor, on Acts viii. 37,) supposes
a credible profession of their faith in Christ required of the
adult in apostolic times, in order to their being admitted to
baptism ; even such (says he) as implied their cordially sub-
jecting their souls to the gospel, and their being come to a point,
so as to give up themselves to Christ loith all their heart.
And for the church of Scotland, Mr. Anderson, who well
understood their principles and practice, assures us (in his
Defence of them,) that Presbyterians will not baptize without
■a previous profession or sponsion. To the adult (says he) it is
not only necessary (as it is also in infants) that they be internally
sanctifed, but also that they make an outward profession, of
which baptism is the badge and token. To justify this, he
observes concerning the Catechumens in primitive times, that
App, Q. IV. About terms of admission to both Sacrmneats. 44'
during all that state they were probationers, not only as to their
knowledge, but piety ; and were obliged, before they could
be admitted to baptism, to give moral evidences of the grace of
God in their hearts. And he advances it as a Presbyterian
principle, that faith and repentance are pre-required to bap-
tism, in adult persons at least. By this he points out the
true matter of baptismal profession : And then in opposition
to such as pretend baptism to be a converting ordinance, he
observes, If they can have faith and repentance without the
Spirit and spiritual regeneration, which they say is not ob-
tained but in and by baptism, I do not see why they may not
go to heaven without the Spirit and spiritual regeneration:
For I am sure, repentance toward God and faith toward our
Lord Jesus Christ, is the sum of the gospel. — Mr. Warden,
another of their noted writers, (in his Essay on Baptism,) says
in the name of Presbyterians, we think that baptism snp-
poseth men Christians ; else they have 710 right to baptism, the
seal of Christianity ; all seals in their nature, supposing the
thitig that is sealed. He that is of adult age, is to profess his
faith in Christ and his compliance with the whole device of
salvation, before he can have the seal of the covenant adminis-
tered to him. The author of the Defence of National Churches
(thought to be Mr. Willison) says, I know nothing more requisite
to admission to the Lord's supper, in foro ecclesiastico, than
unto baptism in an adult person ; they being both seals of the
same covenant. And he thinks the objects of church-fellowship
are " all who profess to accept the offers of Christ's grace, with
subjection to his ordinances, and a suitable walk, and who con-
fess themselves sincere."
1 have reserved Mr. Baxter for my last witness, because
his attestation is comprehensive and of a general aspect. In
his Disputations of Right to Sacraments, and other writings, he
repeatedly declares, "It hath been the constant principle and
practice of the universal church of Christ, to require a pro^
fession oi saving faith and repentance, as necessary before they
would baptize; and not to baptize any upon the profession of
any lowerkind of faith. He must shut his eyes against the fullest
evidence of history and church-practice, who will deny this. I
desire those otherwise minded to help me to an instance of any
one approved baptism, since Christ's time or his apostles upon
the account of a faith that was short r>i justifying, and not upon
the profession of a justifying faith. Hitherto this is not done by
them, but the contrary is fully done by others, and yet they con-
fidently except against my opinion as a novelty. Mr. Gataker's
books have multitudes of sentences recited out of our Protestant
divines, that affirm this which they call new. It is indeed the
148 QUALIFICATIONS FOR COMMUNIOX. I'ART Hi.
common Protestant doctrine, that the sacraments do presuppose
remission of sins, and our faith ; that they are instituted to sig-
nify these as in being ^ and do solemnize and pubhcly own and
confirm the mutual covenant already entered in heart. The Je-
suits themselves do witness this to be the ordinary Protestant
doctrine. It seems not necessary to mention thejudgmentof our
reformed divines, as expressed in any of their particular sayings,
when their public confession and practices are so satisfactory
herein." Mr. Baxter, however, recites a multitude of their tes-
timonies ; producing the judgment of Luther, Calvin, Beza, Pe-
ter Martyr, Piscator, Melancthon, Altingius, Junius, Polanus,
Zanchius,Ursinus,Para3us,Bucanus,Musculus,professoresLeyd.
et Salm: Wo]lebius,Vossius,Wendeline, Keckerman,Bullinger,
Alsted, Deodate, Dr. Ames, Dr. Moulin : The Catechism of the
Church of England, and English divines ; Bp. Usher, Dr. Wil-
let, Dr. Fulk, Dr. Prideaux, Dr. Whitaker, Mr. Yates, Perkins,
Cartwright,&c. : The Scottish Church in their Heads of Church-
policy, and Divines of Scotland ; Mr. Gillespie, Mr. Rutherford,
and Mr. Wood : The Westminster Assembly of Divines ; their
Confession, Cathechisms, and Directory : The Annot. of some of
those divines, &;c. And for the reformed churches in general
(Mr. Baxter observes,) it is past all question, by their constant
practice, that they require the profession of a saving Christian
faith, and take not up with any lower. And respecting the then
practice in England, he says. This is manifest by our daily ad-
ministration of baptism. 1 never heard (says he) any man bap-
tize an infant but upon the parent's or susceptor's, or offerer's
profession of a justifying faith.
This leads to your last inquiry.
Question V. Whether it he the general opinion, that the
same qualifications are required in a parent bringing his child
to baptism, as in an adult person for his own admission to this
ordinance ?
Answer. Here, Sir, I suppose you intend only the same
qualifications in kind ; or a profession and visibility, in some
degree, of the same sort of faith and repentance ; meaning
that which is truly evangelical and saving. And understanding
you in this sense, I am persuaded, by all I can observe, that the
generality of Protestants are in the affirmative ; not assenting
to a specific and essential difference, whatever circumstantial
and gradual disparity they may allow, between the two cases
you mention.
Mr. Baxter, speaking of the judgment and practice of the
Christian fathers, tells us, that faith (justifying faith, and not
another kind of faith) was supposed to be in the parent, for him=
A pp. Q. V. About Qualijications for Baptism. 449
self and his seed : Because the condition or quahfication of the
infant is but this, that he be the seed of a believer. And he
thinks the generaUty of the reformed are in these sentiments.
He declares his own judgment in full concurrence herewith, and
backs the same with a variety of arguments, in his Five Dispu-
tations, and other writings. He observes, it seems strange to him
that any should imagine, a lower belief in the parent will help
his child to a title to baptism, than that which is necessary to
his own, if he were unbaptized ; because mutual consent is ne-
cessary to mutual covenant, and the covenant must be mutual.
No man hath right to God's part, that refuseth his own : They
that have no right to remission of sins, have no right given them
by God to baptism. If God be not at all actually obliged in
covenant to any ungodly man, then he is not obliged to give him
baptism : But God is not obliged so to him. Most of our di-
vines make the contrary doctrme Pelagianism, that God should
be obliged to man in a state of nature in such a covenant. If
the parent's title be questionable, (says he,) the infant's isso too ;
because the ground is the same : And it is from the parent, that
the child must derive it ; nor can any man give that which he
hath not. We ought not (says he) to baptize those persons, or
their children, as theirs, who are visible members of the king-
dom of the devil, or that do not so much as profess their for-
saking the devil's kingdom : But such are all that profess not a
saving faith. If such are not visibly in the kingdom of the de-
vil, at least they are not visibly out of it. All that are duly bap-
tized, are baptized into Christ ; therefore they are supposed to
possess that faith by which men are united or ingrafted into
Christ: But that is only justifying faith. Tell me (says he)
where any man was ever said in scripture to be united to
Christ, without saving faith, or profession of it. In a word, Mr.
Baxter takes occasion to declare himself in this manner : If
Mr. Blake exacts not a profession of saving faith and repent-
ance, I say he m^kes foul work in the church. And when such
foul work shall be voluntarily maintained, and the word of God
abused for the defilement of the church and ordinances of God,
it is a greater scandal to the roeak and to the schismatics, and a
greater reproach to the church, and a sadder case to conside-
rate men, than the too common pollutions of others, which are
merely through negligence, but not justified and defended.
We are told by other impartial inquirers, that all the re-
formed do in their directories and practices require professions,
as well as promises, of parents, bringing their children to bap-
tism ; even professions of present faith and repentance, as well
as promises of future obedience ; and these not merely of the
moral, but the evangelical kind. The judgment of the Church
voT.. IV. 57
450 QUALIFICATIONS FOR COMMU.VIOX. PART II-
of Scotland may be known by their adopting the Confessionv
Catechisms, and Directory of the Assembly of Divines ; who,
when they require ^parental profession (as in their Catechisms-
&c.) intend it not of any ZoM'frkind, than a true gospel faith and
obedience. The mind of the Dissenters may be very much judged
of by the reformed liturgy, presented in their name upon King
Charles's restoration ; where parents' credible profession of their
faith, repentance, and obedience, is required in order to the bap-
tism of their children. I might bring further evidence from the
writings of particular divines among them, ancient and modern :
But I must for brevity omit this. Only I will give you a speci-
men in two or three hints. Mr. Charnock, that great divine,
observes, " Baptism supposes faith in the adult, and the profes-
sion of faith in the parent for his child." The late eminent Dr.
Watts, in his Holiness of Times, Places, and People, thus de-
clares himself, with respect to the infants of true believers : " In
my opinion, so far as they are any way members of the visible
Christian church, it is upon supposition of their being (with their
parents) members of the invisible church of God."
On the whole, as to our fathers here in New England, it is
true, they asserted a baptism-right in parents for themselves and
children, whom yet they excluded from full communion ; the
ground of whicii difference was hinted before : And they denied
a parity of reason between the two cases now in view, on some
accounts. Their chief ground was, that adult baptism requires
a measure of visible moral Jitness or inherent holiness in the
recipient ; whereas, infant baptism requires nothing visible in its
subject, but a relative jitness or federal holiness, the formdlis
ratio of infant-membership, accruing from God's charter of
grace to his church, taking in the infant-seed with the believing
parent. Baptism they supposed to run parallel with regular
membership ; and the child of such a parent entitled to this co-
venant-seal in its own right, on the foot of a distinct personal
membership, derivative in point of beings but independent for its
duruiion, and for the privileges annexed to it by divine institu-
tion. However, they certainly owned parental profession, as
belonging to the due order and just manner of administration,
both meet and needful. Accordingly they provided, \}i\-dX parents
claiming covenant-privileges for their children, should own their
covenant-state, have a measure of covenant-qualifications, and do
covenant-duties, in some degree, to the satisfaction of a rational
charity. And it ought to be remembered, they have left it as
their solemn judgment, that even taking baptism-right for aright
of fitness in foro ecclesiastico, still the parents whose children
they claimed baptism for, were such as must be allowed to have
a title to it for themselves, in case they had remained unbaptized -
A PI'. Q. ^. About i-iualijicatioii for Baptism. ^ol
Looking upon them, although not duly fitted for the sacrament
of communion and confirmation, yet sufficiently so for the sacra-
ment of union and initiation ; professors in their infancy paren-
tally., and now personally, in an initial way ; appearing Abra-
ham's children, in some measure of truth, to a judicious charity ;
justly therefore baptizablc, in their persons and offspring, by all
the rules of the gospel. 1 am not here to argue upon the just-
ness of tliis scheme of thought on the case ; but only to repre-
sent the fact in a genuine light.
I have no room, Sir, for any further remarks. But must
conclude, with Christian salutes, and the tender of every bro-
therly office, from
Your very affectionate Friend
and humble Servant,
THOMAS FOXCROFT.
HosTON. Junr 26, Yi V.y
MISREPRESEXTATIOXS CORRECTED,
TRUTH VINDICATED,
A REPL.\
REV. MR. SOLOMON WILLIAMS'S BOOK,
ENTITLED,
THE TRUE STATE OF THE QUESTION CONCERNING THE QUAMFI
CATIONS NECESSARY TO LAWFUL COMMUXION
IN THE CHRISTIAN SACRAMENTS.
Piov. xii. 17. He that speaketli Truth, shevveth forth RigIiteousr»ess.
Chap. xxii. 20, 21. Have I not written to thee excellent things in Counsels and
Knowledge ; That I might make thee know the Certainty of the Words of
Truth, that tboii mightest answer the Words of Truth to them that «Rnd nnt'.'
thee :
THE PREFACE,
SiNX'E Ihave been so repeatedly charged by Mr. Williams, with m-
decent and injurious treatment of Mr. Stoddard, (wliom doubtless I
ought to treat with much respect,) I may expect, from what appears
of Mr. Williams's disposition this way, to be charged with ill treat-
ment of him too. I desire therefore that it may be justly considered
by the reader, what is, and what is not, injurious or unhandsome
treatment of an author in a controversy. And here I would crave
leave to say, that 1 humbly conceive, a distinction ought to be made
between opposing and exposing a cause, or the arguments used to
defend it, and reproaching jjerson*. He is a weak writer indeed, who
undertakes to confute an opinion, but dares not expose the nakedness
and absurdity of it, nor the weakness or inconsistence of the methods
taken and arguments used by any to maintain it, for fear he should be
guilty of speaking evil of these things, and be charged with reproach-
ing them . If an antagonist is angry at this, he thereby gives his readers
too much occasion of suspicion towards himself, as chargeable with
weakness, or bitterness.
1 therefore now give notice, that I have taken full liberty in this
respect ; only endeavouring to avoid pointed and exaggerating ex-
pressions. If to set forth what I suppose to be the true absurdity of
i\Ir. Williams's scheme, or any part of it, that it maybe viewed justly
in all its nakedne?s ; withal observing the weakness of the defence he
has made, not fearing to shew wherein it is weak, and how the bad-
ness of his cause obliges him to be inconsisfent with himself, incon-
sistent with his own professed principles in religion, and with things
conceded and asserted by him in the book especially under considera-
tion ; and declarinn; particularly Avherein I think his arguments fail,
whether it be in begging the question, or being impertinent and beside
the question, or arguing in effect against himself: also observing
wherein Mr. W. has ma-de misi-epi'esentations of words or things ; —
I say, if to do these things be reproaching him, and injurious treat-
ment of him, then I have injured him. But 1 think I should be fool-
ish, if I were afraid to do that (and to do it as thoroughly as I can)
which must be the design of my writing, if I write at all in opposition
to his tenets, and to the defence he makes of them.
Indeed if I misrepresent what he says, in order to make it ap-
pear in the worst colours : altering his words to another sense, to
456 THE PKEFACE.
make them appear more ridiculous; or adding other words, that carried
the sense beyond the proper import of his words, to heighten the sup-
posed absurdity, and give me greater advantage to exclaim ; if i set
myself to aggravate matters and strain them beyond bounds, making
mighty things of mere trifles ; or if I use exclamations and invectives,
instead of arguments ; then Mr, VV. might have just cause to com-
plain, and the reader would have just reason for disgust. But whether
I have done so, or not, must be judged by the reader; of whom I
desire nothing more than the most impartial and exact consideration
of the merits of tiie cause, and examination of the force and weight
of every argument. I desire, that no bitter reproachful invectives, no
vehement exclamations, no supercilious assuming words and phrases
may be taken for reasoning, on either side, if the reader thinks he
finds any such in what I have written, I am willing he should set them
aside as nothing worth ; carefully distinguishing between them, and
the strength of the argument. 1 desire not, that the cause should be
judged of by the skill which either Mr. W. or / do manifest, in fling-
ing one at another.
If in places where the argument jjinchcs most, and there is the
greatest appearance of strong reason, in Mr. W. 'shook, I do (as some
other disputants) instead of entering thoroughly into the matter, be-
gin to flounce and fling, and divert the reader's attention to the argu-
ment by the noise of big words, or magisterial and disdainful expres-
sions ; let the reader take it (as justly he may) for a shrewd sign of a
consciousness of the weakness of my cause in that particular, or at
least of a distrust of my own ability to defend myself well in the
reader's apprehension, and to come off" with a good grace any other
way.
In this case, I shall not think it any injustice done me by the
reader, though he suspects that I feel myself pressed, and begin to be
in trouble, for fear I should not seem to come off like a champion, if
I should trust to mere reasoning. I can uprightly say, I never have
endeavoured by such means to evade a proper consideration of any
part of Mr. W.'s reasoning ; nor have designedly contrived, in this
or any other method, to free myself from the trouble of a just answer
to any thing material in his book ; and I have been especially careful
to speak most particularly to the main parts of his scheme, and such
of his reasonings as 1 could suppose those of his readers who are on
his side, would be most likely to have their chief dependence on, and
to think most difficult to be answered.
With regard to my method in this reply, I judged it most conve-
nient to reduce my remarks on Mr. W.'s principles, and the parts ot
his scheme, and kinds of arguing, which repeatedly appear in various
parts of his book, to their proper heads. I thought, this tended to
give the reader a clearer and more comprehensive view of the whole
controversy, and the nature of the arguments ; and that it also would
make my work the shorter. For otherwise, I must have had the ^ame
thing or things of the same nature, to have observed often, as I found
them repeated in different parts of this book, and the same remarks
to make over and over again. — And that the reader may not be with-
THE PRKFaCE.
457
"Ut any advantages which he might have liad in the other method, ot'
keeping, in my reply, to the order in which things lie in the book an-
swered, following my author from one page and paragraph to another,
I have therefore subjoined a table, by which the reader may readily
tarn to what id said on each particular, that is wont to be brought in
this debate, on one side or the other.*
With regard to my citations from Mr. W.'s book, I have never
designedly altered his words : And where I have for brevity's sake
referred to any sentiment of liis, without citing the words at large, I
have used care not to change or heighten the sense, or in any respect
to vary from the just import of what he delivers. And that the rea-
der may himself more easily and readily judge of the fairness of my
citations and references, 1 have mentioned the page, and the part of
the page, where the thing referred to is to be found : Supposing each
page to be divided into five equal parts, 1 have noted the several parts
«)f the page by the letters a. b. c. d. e. So that when 1 have referred
to the topoi the page, or the first fifth part of it, I have mentioned
the number of the page, and added the letter a. to the number : and
if the middle, or third fifth part, then I have added the letter c. — and
so of the rest, as the reader will see. I have ever done thus, unless
the thing referred to is to be found through the whole or great part
of the page. I have also done the same very often, where I have oc-
casion to cite other authors. Only when I have before quoted the
same thing, I am not always so exact and particular in noting the
place again, in my secowfi <piotation or reference.
Tijis is now incorporated with the general Index.
oS
MISREPRESENTATIONS CORRECTED,
TRUTH VINDICATED.
PART I.
THE GENERAL MISKEPRESENTATIONS 3IR. WILLIAMS MAKES CON-
CERNING THE BOOK HE WRITES AGAINST.
SECT. I.
Concerning the Design of my writing and publishing my Book
and the Question debated in it.
Mr. Williams asserts it to be my professed and declared de-
sign, in writing the book which he has undertaken to answer, to
oppose Mr. Stoddard. He has taken a great hberty in this mat-
ter. He charges me with a declared design of writing in oppo-
sition to Mr. Stoddard, no less than nine or ten times in his book.
And he does not content himself merely with saying, there are
passages in my Preface, or elsewhere, whence this may be in-
ferred ; but he says expressly. That I profess to be disputing
against Mr. Stoddard's doctrine (p. 14. d.) That I tell my rea-
ders, I am disputing against Mr. Stoddard's question, (p. 37. d.)
That I tell them so in my Preface, (p. 107. d.) That I often de-
clare that I am opposing Mr. Stoddard's opinion, (p. 132. d.)
And on this foundation he charges me with blotting a great deal
of paper, dis-serving the cause of truth jay changing the que.?-.
460 AiNSWER TO SOLOMON WILLIAMS. PART 1-
tion, and putting it in such terms as Mr. S. expressly disclaims-
and then confuting it as Mr. S — d's principle ; unfair treatment
of Mr. S. (p. 2. d. e.) — surprisingly going off from Mr. S d's
argument to cab^t an odium upon it, treating Mr. S. and his
doctrine in such a manner as to reproach him and his princi-
ples, tending to render them odious to the unthinking multitude,
and telling:; a manifest untruth, (p. 14. d. and 1.5. c. d.) Whereas^
I never once signified it to be the thing I aimed at, to oppose Mr.
Stoddard, or appear as his antagonist. But the very reverse was
true ; and meddling with him, or what he had said, I studied
to avoid, as much as the circumstances of the debate with my
people would allow, who had been taught by him, and who so
gieatly and continually alleged against me the things which he
had said. Nor is there any appearance in those passages Mr.
W. cites from my preface, that this was the thing I aimed at.
Nay, one of those passages which he produces to prove it, shews
the contrary : as it shews, that what I wrote being not consis-
tent with, but opposite to what Mr. S. had maintained, was an
unsought for and unpleasing circumstance of that publication.
My words are, " It is far from a pleasing circumstance of this
publication, that it is against what my honoured grandfather
strenuously maintained, both from the pulpit and the press."
Certainly my regretting and excusing such an unavoidable cir-
cumstance was a thing exceeding diverse fi-om giving notice to
the world, that the thing I aimed at was to set myself up as Mr.
Stoddard's antagonist, and to write an answer to, and confute
what he had written. It will, at first sight, be manifest to every
injpartial reader, that the design of my Preface was not to state
the subject and intention of the book. This is done professedly,
and very particularly afterwards, in the first part of the Essay
itself. And if I might have common justice, surely I might be
allowed to tell my own opinion, and declare my own design,
without being so confidently and frequently charged with mis-
representing my own thoughts and intentions.
The very nature of the case is such as must lead every im-
partial person to a conviction, that the design of my writing
must be to defend myself, in that controversy which I had with
my people at Northampton ; as it is notorious and publicly
known, that that controversy was the occasion of my writing ;
and that therefore my business must be to defend that opinion
or position of mine which I had declared to them, which had been
the occasion of the controversy, and so the grand subject of de-
bate between us ; whether this were exactly agreeable to any
words that might be found in Mr. Stoddard's writings on the sub-
ject, or not. Now this opinion or position was the same with that
^vllich I expressed in the first partof my book. In such terms I ex-
pressed myself to the committee of the church, when i first
Sect. i. What is the Question. 461
made that declaration of my opinion, which was liie beginning
of the controversy, and when writing in defence of my opinion
was first proposed. And this was the point continually talked of
in all conversation at Northampton, for more than two years,
even till Mr. W.'s book came out. The controversy was, Whe-
ther there was any need of making a credible profession of god-
liness, in order to persons being admitted to full communion ;
whether they must profess saving faith, or whether a profession
of common faith were not sufficient; whether persons must be
esteemed truly godly, and must be taken in under that notion,
or whether if they appeared morally sincere, that were not suf-
ficient? And when my book came abroad, there was no objec-
tion made, that I had not truly expressed the subject of debate
in stating the question : But the subject of debate afterwards, in
parish-meetings, church-meetings, and in all conversation, was
the question laid down in my book. No suggestion existed
among them, that the profession persons made in Mr. Stoddard's
way, was taken as a profession of real godliness, or gospel-ho-
liness; or that they were taken in under a notion of their being
truly pious persons, as M. W. would have it. There was no sug-
gestion, that the dispute was only about the degree of evidence ;
but what was the thing to be made evident ; whether real god-
liness, or moral sincerity ? It was constantly insisted on, with
the greatest vehemence, that it was not saving religion, which
needed to be professed, or pretended to ; but another thing, re-
ligion of a lower kind. The public acts of the church and parish,
from time to time, shew, that the point in controversy was. Whe-
ther the professors of godliness, only, ought to be admitted?
Public votes, of which I made a record, were several times pas-
sed to know the church's mind concerning the admission of
those who are able and willing to make a profession of godli-
ness ; using these terms. And once it was passed. That such
should not be admitted in the way of publicly making such a
profession. And at another time the vote passed. That the ad-
mission of such persons in such a way (described in the same
words) should not be referred to the judgment of certain neigh-
bouring ministers. At another time, it was insisted on by the
parish, in a parish-meeting. That I should put a vote in the
church, in these words. Whether there be not a dispute between
Mr. Edwards, pastor of the church, and the church, respecting
the question he hath argued in his book last published ? And ac-
cordingly the vote was put and affirmed, in a church-meeting, in
the same terms. And this was the question I insisted on in my
public lectures at Northampton, appointed for giving the reasons
of my opinion. My doctrine was in these words, — It is the mind
and will of God, that none should be admitted to full communion
in the church of Christ, but such as in profession, and in the eye of
4G'i ANSWER TO SOLOMON WILLIAMS. PA"RT I.
a reasonable judgment, are truly saints, or godly persons. The
town was full of objections against those sermons : but none, as
ever I heard, objected, that my doctrine was beside the controver-
sy. And this was all along the point of difference between me
and the neighbouring ministers. This was the grand subject of
debate with them, at a meeting of ministers, appointed on pur-
pose for conference on the subject. It was wholly concerning
the matter of profession, or the thing to be exhibited and made
evident or visible ; and not about the manner of professing, and
the degree of evidence. And this was the doctrine directly op-
posed by Mr. A — y, one of the neighbouring ministers, whom
my people had got as their champion to defend their cause in
the pulpit at Northampton. Thus one of the corollaries he drew
from his doctrine (as it was taken from his mouth in writing) was,
That "a man may be a visible saint,and yet there be no sufficient
grounds for our charity, that he is regenerate." Quite contrary
to what Mr.W. maintains. Another of his corollaries was in these
words, " A minister or church may judge a man a saint, and upon
good grounds, and not have grounds to judge him regenerate."
He proposed this inquiry, " Do not such as join themselves to
the church, covenant not only to be visible saints but saints in
heart ?" The answer was in the negative ; quite contrary to Mr.
W. Another was, " Does not a visible saint imply a visibility of
grace, or an appearance of it?" The answer was, " Not always."
Quite contrary to Mr. W. Another was, " Is it not hypocrisy in
any man, to make a profession of religion, and join himself to
the church, and not have grace?" The answer was in the nega-
tive ; also quite contrary to Mr. W. But these sermons of Mr.
A — y, were highly approved by the generality of the people of
Northampton, as agreeable to their minds.
And the controversy, as I have stated it in my book, was
that in which the church and I appeared before the council, who
determined our separation, when we each of us declared our
sentiments before them. The point of difference was entirely
the 7«a^<er of profession, and the thhig to be made visible: not
the degree of evidence or visibility. No hint was given as though
we both agreed, that true piety or gospel-holiness was the thing
to be made visible, and that such only should be received as are
truly godly persons in the eye of the church's judgment, (as Mr.
W. holds,) and that we only differed about the proper grounds
of such a judgment.
And therefore it is apparent, this controversy and its con-
sequences, were the ground of my separation from my people ;
and not any thing like the controversy which Mr. W. professes
to manage in his answer. This controversy, when it came out
in Mr. W — 's book, was new in Northampton, and entirely alien
from all the dispute which had filled that part of the countrv.
.Sect. i. \V/iat is the Question. 4(ui
and a great part of New-England, with noise and uproar, for
about two years and a half. The thing which Mr. W. over and
over allows to be true, was the very same, both in effect and in
terms, which the people had been most vehemently fighting
against, from week to week, and from month to month, during
all this time. And therefore the design of my writing led and
obliged me to maintain that position or doctrine of mine, which
was the occasion of this debate.
And be it so, that I did suppose this position was contrary
to Mr. Stoddard^s opinion, and was opposed by him,* and
therefore thought fit in my Preface to excuse myself to the
world for differing from him ; did this oblige me, in all that I
wrote for maintaining my position, to keep myself strictly to
the words Avhich he had expressed his question in, and to regu-
late and limit myself in every argument I used, and objection I
answered, by the terms which he made use of in proposing his
opinion and arguments ? And if 1 have not done it, do I there-
fore deserve to be charged before the world with changing the
question, with unfair treatment of Mr. Stoddard, with surpris-
ingly going off from his argument, with dis-serving the cause of
truth, &,c. ?
It would have been no great condescension in Mr. W. if he
had allowed that / knew what the question was, which was dis-
puted between me and my people, as well as he, in a distant part
of the country. Yea, if he had acknowledged, that I was as
likely as he, to understand Mr. Stoddard's real sentiments and
practice ; since I was in the ministry two years with him, as co-
pastor of the same church, and was united with him in ecclesi-
astical administrations, in admitting members, and in examin-
ing them as to their qualifications. I have stood for more than
twenty-three years in a pastoral relation to his church, most in-
timately acquainted with the nature of its constitution, its senti-
ments and method of administration, and all its religious con-
cerns. I have myself been immediately concerned in the admis-
sion of more than three-quarters of its present members, and
have had the greatest occasion to look into their way of admis-
sion, and have been acquainted with every living member that
Mr. S. had admitted before my coming ; and have been parti-
cularly informed, by many of them, of the manner of Mr. S — d's
conduct in admitting them, their own apprehensions concerning
the terms of their admission, and the profession they made in
order to it ; and also the sentiments of the whole of that large
town, who were born and brought up under his ministry, con-
• orning his constant doctrine and practice, relating to the admis-
Whether 1 was mistaken in this, will appear in the sequel.
404 ANSWER TO SOLOMO.N' \V1L,L1AMS. I'ARl 1.
sion of members, from their infancy. — Wliereas, Mr. W. from
his youth had lived in another part of the country, at seventy
miles distance.
SECT. II.
Afr. WilliaTns''s misrepresentations of the principles and tenets,
delivered in the book which he undertakes to ansiver.
Mr. W. very greatly misrepresents my opinion, and the prin-
ciples I maintain in my book, in many respects.
I. He says, (p. 5. d.) " The whole argument, and indeed
the whole controversy, turns upon this single point, viz. What is
that evidence, which by divine appointment the church is to
have, of the saintship of those who are admitted to the outward
privileges of the covenant of grace? Mr. Edwards seems to
suppose, this must be the highest evidence a man can give of
sincerity ; and I apprehend to be the lowest evidence the nature
of the thing will admit." — But this is very strange, since I had
particularly declared in my stating of the question, (p. 5.) that
the evidence I insisted on, was some outward manifestation,
that ordinarily rendered the thing probable. Which shews, that
all I insisted on, was only, that the evidence should amount to
probability. And if the nature of the case will admit of some
lower kind of evidence than this, or if there be any such thing
as a sort of evidence that does not so much as amount to pro-
bability, then it is possible that 1 may have some controversy
with him and others about the degree of evidence. Otherwise
it is hard to conceive, how he should contrive to make out a
controversy with me.
But that the reader may better judge, whether Mr. W. truly
represents me as supposing that the evidence which should be
insisted on, is the highest evidence a man can give of sincerity,
I would here insert an extract of a Letter whicli I wrote to the
Rev. Mr. Peter Clark of Salem-Village, a twelve-month before
Mr. W — 's book was published. The original is doubtless in
Mr. Clark's hands. In that loiter, I declare my sentiments in
the following words :
" It does not belong to the controversy between me and my
l)eople, how particular or large the profession should be that is
required. I should not choose to be confined to exact limits as
to that matter. But rather than contend, I sliould content my-
self with a few words, briefly expressing the cardinal virtues, or
acts implied in a hearty compliance with the covenant of grace :
Sect. ii. Concerning the Degree of Evidence. 465
the profession being made (as should appear by inquiry into the
person's doctrinal knowledge,) understandingly ; it' there were
an external conversation agreeable thereto. Yea, I should think
that such a person, solemnly making such a profession, had a
right to be received as the object of a public charity, however
he himself might scruple his own conversion, on account of his
not remembering the time, not knowing the method of his con-
version, or finding so much remaining sin, &,c. And (if his own
scruples did not hinder,*) I should think a minister or church
had no right to debar such a professor, though he should say,
he did not think himself converted. For I. call that a profession
of godliness, which is a profession of the great things wherein
godliness consists, and not a profession of his own opinion of
his good estate."
No7'tha>npton, May 7, 1750.
In like manner, I explained my opinion, very particularly
and expressly before the council that determined my separation
from my people, and before the church in a very public manner
in the meeting-house, many people being present, near a year
before Mr. W.'s book was published. And to make it the
more sure, that what I maintained might be well observed, I
afterwards sent in the foregoing extract of my letter to Mr Clark
of Salem.Village, into the council. And, as I was informed, it
was particularly taken notice of in the council, and handed
round among them, to be read by them.
The same council, having heard that I had made certain
drafts of the covenant, or forms of a public profession of
religion, which 1 stood ready to accept of from the candidates
for communion, they, for their further information, sent for
them. Accordingly I ^sent them four distinct drafts or forms,
which I had drawn up about a twelvemonth before, (near two
years before the publishing of Mr. W.^s book,) as what I stood
ready to accept of, (any one of them,) rather than contend and
break with my people. — The two shortest of those forms were
as follows.
One of them was ;
" I hope, I do truly find a heart to give up myself wholly to
God, according to the tenor of that covenant of grace which
* I added this, because I supposed that such persons as judge themselves un-
converted, if of my principles respecting quaUfications for communion, would scru-
ple coming, and could not come with a good conscience ; But if they were of
Mr. S d's principles, viz. that unconverted men might lawfully come, neither
a man's being of that opinion, nor his judging himself unconverted, would hinder
my receiving him who exhibited proper evidence to the church of his being a con-
vert.
VOL. IV. 59
466 ANSWEU TO SOLOMON WILLIAMS. i'ART I.
was sealed in my baptism, and to walk in a way of that obedi-
ence to all the commandments of God, which the covenant oi
grace requires, as long as I live.
The other ;
" I hope, I truly find in my heart a willingness to comply
%vith all the commandments of God, which require me to give
up myself wholly to him, and to serve him with my body and
my spirit ; and do accordingly now promise to walk in a
way of obedience to all the commandments of God, as long
as I live."
Now the reader is left to judge, whether I insist, as Mr.
W. represents, that persons must not be admitted without the
highest evidence a man can give of sincerity.
II. Mr. W. is abundant in suggesting and in insinuating
to his readers, that the opinion laid down in my book is, That
persons ought not to be admitted to communion without an ab-
solute and peremptory determination in those who admit them,
that they are truly godly ; because I suppose it to be necessary,
that there should be a positive ju<lgment in their favour.
Here I desire the reader to observe, that the word positive
is used in two senses. (1.) Sometimes it is put in opposition to
doubtful, or uncertain : and then it signifies the same as certain,
peremptory, or assured. But (2.) The word positive is very
often used in a different sense ; not in opposition to doubtful,
but in opposition to negative : and so understood, it signifies
very much the same as real or actual. Thus, we often speak
of a negative good, and a positive good. A negative good is a
mere negation cr absence of evil ; but a positive good is some-
thing more, — some real, actual good, instead of evil. So
there is a negative charity, and a positive charity. A negative
charity is a mere absence of an ill judgment of a man or for-
bearing to condemn him. Such a charity a man may have
towards any stranger he transiently sees in the__street, that he
never saw or heard any thing of before. A positive charity
is something further than merely not condemning, or not judg-
ing ill, it implies a good thought of a man. The reader will
easily see that the word positive, taken in this sense, is an ex-
ceeding different thing from certain or peremptory. A man
may have something more than a mere negative charity to-
wards another, or a mere forbearing to condemn him ; he may
actually entertain some good thought of him, and yet there
may be no proper peremptoriness, no pretence of any certainty
in the case.
Now it is in this sense I use the phrase, positive judgment,
viz. in opposition to a mere negative charity \ as I very plainly
express the matter, and particularly and fully explain myself
jSect. II. Concerning the Degree t*f Evklenct, 4().'<
in stating the question. In my inquiry (p. 5.) I have the follow-
ing words : " By Christian judgment, I intend something further
than a kind of mere negative charity, implying that we forbear
to censure and condemn a man, because we do not know but
that he may be godly, and therefore forbear to proceed on the
foot of such a censure or judgment in our treatmentof him ; as
we would kindly entertain a stranger, not knowing but, in so
doing, we entertain an angel, or precious saint of God : But I
mean a positive judgment, founded on some positive appear-
ance or visibility, some outward manifestation that ordinarily
renders the thing probable. There is a difference between
suspending our judgment, or forbearing to condemn, or having
some hope that possibly the thing may be so, and so hoping the
best, and a positive judgment in favour of a person. For having
some hope, only implies, that a man is not in utter despair ofa
thing ; though his prevailing opinion may be otherwise, or he
may suspend his opinion."
Here, I think, my meaning is very plainly and carefully
explained. However, in as much as the word positive is some-
times used for peremptory or certain, Mr. W. catches at the
term, and lays fast hold of the advantage he thinks this gives
him, and is abundant, all over his book, in representing as
though I insisted on a positive judgment in this sense. So he
applies the word, referring to my use of it, from time to time.
Thus, (p. 69. 6.) " If there be any thing in this argument, 1
think it must be what I have observed, viz. That a Christian
must make a positive judgment and determination, that another
man is a saint, and this judgment must have for its ground
something which he supposes is, at least ordinarily, a certain
evidence of his sainlship, and by which gracious sincerity is
certainly distinguished from every thing else." And (p. 141 a.)
"' The notion of men's being able and fit to determine positively
the condition of other men, or the certainty of their gracious
state, has a direct tendency to deceive the souls of men." And
thus Mr, W. makes mention ofa positive judgment above forty
times in his book, with reference to my use of it, and to my
declared opinion of its necessity ; and every where plainly uses
the phrase in that sense, for absolute and peremptory, in oppo-
sition to doubtfulness ; continually insinuating, that this is what
I professedly insist on. Whereas every act of the judgment
whatsoever, is a positive judgment in the sense in which I have
fully declared I use it, viz. in opposition to negative ; which is
no act, but a mere withholding of the act of the judgment, or
forbearing any actual judgment.* Mi'. W. himself does abun-
■^ Mr. Joliij Glas, in his "jObsorves upon the origaial Constitution of the
Christian Church", (p. 55, 56.) says as follows. " You seem to have a grea*
prejudice at what you call positive evidences, and judging upon tliem in thr
468 ANSWER TO SOLOMON WILLIAMS. PART I.
dantly suppose, that there must be a positive judgment in this
sense. He grants the very thing, though he rejects the term.
For he holds, there must be such a visibility as makes persons to
appear to be real saints, (p. 5. 6.) — He allows, that the moral
image of" God or Christ must appear, or be supposed to be in
them, as the ground and reason of our charity ; and that there
must be some apprehension,some judgmentof mind,of the saint-
ship of persons, for its foundation, (p. 08. c. d. e. & 69. a. 71. d.)
— That they must have such a character appearing in them,
(p. ,55. e.) — That there must be a judgment founded on moral
evidence of gospel-holiness, (p. 139. d.)
HI. Mr. W. to make my scheme appear the more ridicu-
lous, more than once represents it as my opinion, that in order
to persons being admitted into the church, there must be ajudg-
ment of their being regenerate, founded on such a degree of evi-
dence, as that it shall not be liable to be mistaken more than
once in ten times. Thus, (p. 63. c.) " Mr Edwards himself
supposes, in his own scheme, when he has made a positive judg-
ment that every one singly whom he admits into the church is
regenerate ; yet, when taken collectively, it is probable one in
ten will be an hypocrite?" (So, p. 71. h.) "If any thing be in-
tended to the purpose for wliich this argument is brought, I
conceive, it must be mean, that there must be a positive judg-
ment of the real holiness of persons, as is not mistaken more than
once in ten limes." — Now, I desire the reader to observe what is
the whole ground, on which he makes such a representation. In
explaining my opinion, in the beginning of my inquiry, (p. 6.) 1
desire it might be observed, that I did not suppose we ought lo
expect any such degree of certainty of the godliness of those
who are admitted into the church, as that when the whole num-
ber admitted are taken collectively, or considered in the gross,
admissien of church members. And I am at some loss to understand what you
mean by them, though 1 have heard the expression frequently, among people of
your opinion, used to express some very ill thing. If you mean by positive evi-
dences, infallible evidences of a thing that none but God infallibly knows, and
can assure a man's own conscience of, with respect to a man himself; I think, it
would be a very great evil for a man to require such evidence to found his
i'udgment of charity, concerning another man's faifli and holiness, or concerning
lis being an object of brotherly love. And I think, he is bound by the law of
Christ to form his judgment in this matter upon less evidence. But if you mean
Eositive evidence in opposition to negative, which is no evidence, I must own, I
now not how to form a judgment of charity without some positive evidence.
And is not a credible profession something positive? Is not a credible profes-
sion of the faith, love, and hope that is in Christ, or of Christianity, a positive evi-
dence, of a man's being an object of brotherly love, which evidence ought to be
the ground of my judgment of charily concerning him, that he is a Christian, a
Believer in Christ, a brother for whom Christ died ? If it be otherwise, and if there
be no evidence upon which I can charitably judge, that a man is a brother for
whom Christ died, then tell me, how I can evidence my love to Jesus Christ, in
the labour of love towards my brother, whom I have seen ; and my love to God,
in my love to them that are begotten of him?
Sect. ii. Concerning the degree of Evidence. 469
we should have any reason to suppose every one to be truly
godly ; though we might have charity for each one that was ad-
mitted, taken singly and by himself. And to shew, that such a
thing was possible, I endeavoured to illustrate it by a compari-
son, or supposed case of probability often to one, in the exam-
ple of certain stones, with such probable marks of a diamond,
as by experience had been found not to fail more than once in
ten times. In which case, if a particular stone were found with
those marks, there would be a probability often to one, with
respect to that stone, singly taken, that it was genuine : but if
ten such were taken together, there would not be the same pro-
bability that every one of them was so ; but in this case it is as
likely as not, that some one in the ten is spurious. Now it is so
apparent, that this particular degree of probability often to one
is mentioned only as a supposed case, for illustration, and be-
cause, in a particular example, some number or other must be
mentioned, that it would have been an affront to the sense of
my reader to have added any caution, that he should not under-
stand me otherwise. However, Mr. W. has laid hold of this, as
a good handle by which he might exhibit my scheme to the
world in a ridiculous light ; as though I had declared it my real
opinion, that there must be the probability, of just ten to one,
of true godliness, in order to persons' admission into the
church. He might with as much appearance of sense and jus-
tice, have asserted concerning all the supposed cases in books
of arithmetic, that the authors intend these cases should be
understood as real facts, and that they have written their books,
with all the sums and numbers in them, as books of history ;
and if any cases mentioned there only as examples of the several
rules, are unlikely to be true accounts of fact, therefore have
charged the authors with writing a false and absurd history.
IV. Another thing, yet further from what is honourable in
Mr. W. is this ; That, whereas I said as above, that there ought
to be a prevailing opinion concerning those that are admitted,
taken singly or by themselves, that they are truly godly or gra-
cious, though when we look on the whole number in the gross,
we are far from determining that every one is a true saint, and
that not one of the judgments we have passed, has been mis-
taken; Mr. W. because I used the phrase singly taken, has laid
hold on the expression, and from thence has taken occasion to
insinuate to his readers, as if my scheme were so very extra-
vagant, that according to this, when a great multitude are ad-
mitted, their admitters must be confident of EVERY ONE'S
being regenerated. Hence he observes, (p. 98, c.) "There is
no appearance, that John made a positive judgment that every
one of these people were regenerated." Plainly using the ex-
pression as a very strong one ; leading the reader to suppose,
470 ANSWER TO SOLOMON WILLIAMS. PART 1,
that I insist the evidence shall be so clear, that when such a
vast multitude as John baptized are viewed, the admitter should
be peremptory in it, that his judgment has not failed so much
as in a single instance ; the very reverse of what I had expressed.
In like manner, Mr. W. treats the matter from time to time. As
in p. 55. a. " The thing to be proved from hence is, that the
apostles and primitive Christians, not only thought that these
persons were Christians, by reason of their external calling, and
professed compliance with the call ; but had formed a positive
judgment concerning EVERY ONE OF THEM SINGLY,
that they were real saints. Here the expression is plainly used
as a very strong one: as implying much more than esteeming so
great a multitude, when taken in the gross to be generally true
saints, and with a manifest design to carry the same idea in the
mind of the reader as was before-mentioned. See another like
instance, p. 62. c.
V. However, my opinion is not represented bad enough
yet; but to make it appear still worse, Mr. W. is bold to strain
his representation of it to that height, as to suggest that what I
insist on, is a certainty of others' regeneration ; though this be
so diverse from what 1 had largely explained instating the ques-
tion, and plainly expressed in other parts of my book,* and also
inconsistent with his own representations in other places. For
if what I insist on be a probability that may fail once in ten
times, as he says it is, (p. 63, a.) then it is not a certainty that
I insist on ; as he suggests, p. 141 a — Speaking of the evil
consequences of my opinion, he says, " The notion of men's
being able and fit to determine po.^itively the condition of other
men, or the certainty of their gracious estate, has a direct ten-
dency to deceive the souls of men." So again in p. 09. And
he suggests that I require more than moral evidence, in p. 6. c.
and p. 139. d.
VI. Mr. W. represents me as insisting on some way of
judging the state of such as are admitted to communion, by their
inward and spiritual experiences, diverse fromjudging by their
profession and behaviour. So, p. 7. h. " If their outward pro-
fession and behaviour be the ground of this judgment, then it
is not the inward experience of the heart."' P. 55, h. " Which
judgment must be founded on something beyond and beside
their external calling, and visible profession to comply with it,
and to be separated for God: and therefore this judgntent must be
* In stating the question, (p- 5. 6.) I explained the requisite visibility to be
some outward manifestation, that ordinarily renders tlie thing probable. To the
like purpose, is what I say in p. 10. e. and p. 11. a. i. e. and p. 12. a. h. c. And
in p. 106. e. I say expressly " Not a certainty, but a profession and visibility of
these things, must be the rule of the church's proceeding.
Sect. ii. Concerning the Degree of Evidence. 471
'Telr expe^^^^^^^^^^ ^^ ^ P— ^ acquaintance wi.h
sisted on judgnifi men bvTheir ?n' i '''P'^f^"^'"^ ^s though I in-
in some pecuJia^r maleV VV | nchTs ""^^P'"^"^» experiences,
there is not so muTa" a wo d ^^7'! 'f^'T'"'''^''''*-' ^'"^^
account of expenenl" or vlh ft : ^^'^'^"^••^'^ting,org,vingan
of communion/ Mr W^i '! '"'"T"^.^ '°'""'^'"'^^ ^^^"^
sairp« of mino n i ^P" ' ^'^ P'etcnds to quote two pas-
vSbifsa!„Tb;\ "p^^:!" cv.r^'" '" *"= t"="'""<' ^^ ^
serious profession of i , „ , , "'"*= '"J"' " ^ ^Mic and
essenrp of .,!r 1 ■ ° S'eat and main lliings wherein llie
^^^^X^^l^S^:^ ^^^ recommend; persons
of "he candidate th 17'^'''' m "^^' ^'"P'^' '' '^^-^ '^^ clemanlad
r ences'o the ml. .r '"'"I'* f "" ^" ^^^^""^ «^ '^i« exne-
miLi^n nto h^ irch'^^o^h '^^^ '^"' ^^ ''' ^^^'" ^^^'« ■^^-
Bul I knew it w-,. d. ^ '^"P^""* ^° ^"^ «"^'» thing.
hoped thevu^Ial^ll ""'""'' '" "^^">^ P^^^^^ f"*- t'^ose who
nopea iney weie godly person., to converse with their neio-h
bours and especially with their minister, about tier experienct'
whether i was required of them in order to thercoi^m. 2
the church, or no : and nai-iiml^rl.. i »" i j*^" i.oming into
the manner -,t ^,^^,1^./^; ' "'"'' sensible, that this was
^„!i I ')oithampton, for whose salse especiallv I wrote ■
iudJ:f''o'Jrr • s.'"' ''"' ?'■ """"y ■""-"=- and pco^C' o
'metltod o°f' cir l[tnZ:K'itr'''''''' \ Y^"^' """
then,. But ,h,s I^olldrm^'trt ^e^Ta'sltrt tt'
Which the publ c IS to have of a rTn'AV ^''''P^'" "^'^ ''''^-''
«ome account nfV "^^®.^^ ^ "^^n s being a saint, must be on
.ome account of his experience of those doctrines which teach
472 ANSWER TO SOLOMON WILLIAMS. PARTI.
the nature of true saving religion." — I have nriade long and di-
ligent search for such a passage in tny writings, but cannot
find it. Mr. W. says, I thus explain myself elsewhere: but 1
wish he had mentioned in what place.
If there be such a sentence in some of my writings, (as I
suppose there is not,} it will serve little to Mr. W.'s purpose.
If we take the word experience according to the common ac-
ceptation of it in the English language, viz. a person's perceiving
or knowing any thing by trial or experiment, or by immediate
sensation or consciousness within himself; in this sense, I own,
it may from what I say in my book be inferred, that a man's pro-
fession of his experience should be required as aterm of commu-
nion. And so it may be as justly and as plainly inferred that Mr.
W.himself insists on a profession of experience as a term of com-
munion ; experience of a deep conviction of a man's undone
state without Christ ; experience of a persuasion of his judg-
ment and conscience, that there is no other way of salvation;
experience of unfeigned desires to be brought to the terms of
the covenant. For such things as these, he says, must be pro-
fessed. So, p. 75. d. e. and in innumerable other places. There
is no such thing possible as a man's professing any thing within
himself or belonging to his own mind, either good or bad,
either common or saving, unless it be something that he finds,
or (which is the same thing) experiences, within himself
I know the word experience is used by many in a sort of
peculiar sense, for the particular order and method of what passes
within the mind and heart in conversion. And in this sense,
Mr. W. knows, I disclaim the notion of making experiences a
term of communion. I say, he knows it, because (in p. 6. a.)
he quotes and rehearses the very words wherein I do expressly
disclaim it. And I am very large and particular in testifying
against it in my book on Religious Affections : (a book I have
good reasons to think Mr. W. has seen and read, having been
thus informed by a man of his own principles, that had it from
his mouth.) There, in p. .300. e. & 301. a. I say as follows : —
" In order to persons making a proper profession of Christianity,
such as the scripture directs to, and such as the followers of
Christ should require, in order to the acceptance of the profes-
sors with full charity, as of their society, it is not necessary they
should give an account of the particular steps and method, by
which the Holy Spirit, sensibly to them, wrought, and brought
about those great essential things of Christianity in their hearts.
There is no footstep in the Scripture of any such way of the
apostles, or primitive ministers and Christians, requiring any such
relation in order to their receiving and treating others as their
Christian brethren, to all intents and purposes : or of their first
examining them concerning the particular method and order of
their experiences. — They required of them a profession of the
Sect. ii. Concerning the Degree of Emdence. 273
things wrought; but no account of the manner of working was
required of them. Nor is there the least shadow in the Scrip-
ture of any such custom in the Church of God, from Adam to
the death of tiie apostle John." To the same purpose again 1
express myself in p. 302. d. And in the Preface to the book
that Mr. W. writes against, I make particular mention of this
book on Religious Affections, wherein these things are said ; and
there declare expressly, that when I wrote that book, I was of
the same mind concerning the qualifications of communicants
that I am of now. — But,
VII. To make my scheme still more obnoxious and odious,
Mr. W. once and again insinuates, that I insist on an account
of such inward FEELINGS, as are by men supposed to be the
certain discriminating marks of grace, (so p. 7. b. and 141. e.)
though I never once used the phrase any where in my book. —
I said not a word about inward feelings, from one end of it to
the other. Nor is any inward feeling at all more implied in my
scheme, than in his. But however, Mr. W. knew that these
phrases, experiences and inward feelings, were become odious of
late to a great part of the country ; and especially the latter of
them, since Mr. Whitfield used it so much. And he well knew,
that to tack these phrases to my scheme, and to suggest to his
readers that these were the things I professed to insist on, would
tend to render me and my scheme contemptible. If he says,
Though I use not that phrase, yet the things I insist on, are such
as are inwardly felt ; such as saving repentance, faith, &c. I
answer, these things are no more inward feelings, than the things
he himself insists on ; such as a deep conviction of a man's un-
done state, unfeigned fervent desires after Christ, a fixed resolu-
tion for Christ, engagedness for heaven, &c.
VIII. Mr. W. abundantly, in almost all parts of his book,
represents my principles to be such as suppose men to be the
SEARCHERS of others' hearts. For which I have given no
other ground than only supposing that some such qualifications
are necessary in order to communion, which have their seat in
the heart, and so not to be intuitively seen by others ; and that
such qualifications must, by profession and practice, be made so
visible or credible to others, that others may rationallyjudge they
are there. And Mr. W. supposes the same thing as much as I.
In p. 111. c. he expressly speaks of the qualifications necessary
to communion, as being in the heart, and not possible to be
known any other way than by their being seen there ; and also
often allows, that these qualifications must be exhibited, and
made visible, by a credible profession, and answerable practice.
Yea, he goes further, he even supposes that those who admit
them to sacraments, ought to be satisfied by their profession, that
they really have these qualifications. Thus he says, p. -54. c-
VOL. H'. 60
4*4 A-NSWER TO SOLOMON WILLIAMS. PART I,
" The baptizer ought to be satisfied by a person's profession, that
he really believes the Gospel, and that Jesus Christ is the Son of
God, the Saviour.
IX. Mr. W. is not contented with all these representations
of my sciienie, but will have it appear more absurd and mon-
strous still ; and therefore represents me as maintaining that it
is not the visible profession of experiences, that I suppose the
ground of the church's judgment ; but these experiences and
inward feelings themselves, by having the heart turned inside
out, and viewing them immediately in the heart itself, and judg-
ing upon the next and immediate actings of the heart. Here, I
only desire the reader to read down Mr V/.'s 7th page, and
make his own reflections.
X. Whereas, in p. 16. of my book, I observed it to be the
opinion of some, that, " Although the members of the visible
church are saints in profession and visibility, and in the accept-
ance of others, yet this is not with reference to saving holiness,
but to quite another sort of saintship, viz. moral sincerity ; and
that this is the real saintship, d'scipleship, and godliness, that is
professed and visible in them," &c. : Mr. W, (p. 4, 5.) says. He
does not remember that he ever heard of this, or that any body
thought of it, before he saw it in my book ; and represents it as
a poor man of straw, of my own framing; and he insists upon
it, that it is allowed on all hands, that the visibility must be with
reference to saving holiness.
I will not say, that Mr. W. knew it to be a false represen-
tation which he here makes : But this I will say, that he ought to
have been better informed, before he had thus publicly ridiculed
this as a fiction of mine; especially considering the opportu-
nities and advantages he has had to know otherwise : This being
the notion that had been (as was before observed) so loudly and
publicly insisted on, for more than two years, by the people of
Northampton, and by the neighbouring ministers, and those of
them that were Mr. W.'s near relatives ; as he has had abundant
opportunities to be fully informed, having withal had great induce-
ments to inquire. Besides, that this has been the universal
opinion of all that part of the country (who thought themselves
Mr. Stoddard's followers,) for more than twenty years, is a fact
as notorious, as that the people there generally believe Mr. Stod-
dard's doctrine of the necessity of a work of conversion in order
to get to heaven. — And this is the opinion professedly main-
tained in a pamphlet pubhshed in Boston, (anno 1741,) intitled,
" A Right to the Lord's Supper considered : "' A piece which has
long been well known among Mr. W.'s nearest relatives, and in
good repute uiih them ; as I have had occasion to observe. This
pamphlet insists expressly and abundantly, that moral sincerity
k the REAL discipleship and holiness, with respect to which
Sect. ii. Concerning the Degree of Evidence. 475
visible Christians are called disciples and saints, in scripture.
Particularly see pages 9, 10, 13, and 14. And which is more
strange yet, Mr. ]31ake,the great author Mr. W. makes so much
use oT^ and in a book which I know he has long been the pos-
sessor of, speaks much of a profession of religion that has respect
only to a dogmatical, historical faith, a common faith, a faith
true indeed (as he says) in its kind, but short of that which is
justifying and saving, and a profession which goes no further, as
that which entitles to sealing ordinances. See Blake on the
Covenant, p. '241,244,245. The same author again and again
distinguishes between justifying faith and faith of profession ; as
in p. 284, 285, 28G. And which is more than all this, Mr. W.
(as will appear in the sequel) abundantly contends for the same
thing himself, though against himself, and although he charges
me (p. 35. r^.juith a great misrepresentation, in supposing that
according to the scheme of my opposers, the profession required
in those that are admitted, does not imply a pretence to any
ihing more than moral sincerity and common grace.
476 ANSWER TO SOLOMON WILLJAM'V. f'ART 11.
PART 11.
AN EXAMINATION OF MR. WILLIAMS'S SCHEME IN THE VARIOUS
PARTS OF IT.
SECT. 1.
Mr. W — '5 Concessions.
Mr. W. allows, that, in order to a man's coming to sacra-
ments, he ought solemnly to profess and declare, that he is really
and heartily convinced of the divine truth of the gospel, (p. 30. e.
p. 86. a. p. 32. c. p. 84. a.) That he does sincerely, and with all
his heart believe the gospel,* (p. 49. e.) And that they which
admit him, ought to be satisfied he really believes the gospel,
that Jesus is the Son of God, the Saviour, (p. 54. c.) That he
should profess and declare he believes in Christ, and that the gos-
pel is indeed the revelation of God. (p. 5.c.) He allows, that none
ought to be admitted, but such as openly profess and declare an
hearty consent to the covenant of grace, and compliance with
the call of the gospel, and submission to the proposals of it, and
satisfaction with that device for our salvation that is revealed
in the gospel, and with the offer which God makes of himself
to be our God in Christ Jesus,t and that they fall in with the
terms of salvation proposed in the gospel, and renounce all other
ways. (p. 5. c. p. 8. a. p. 9. h. c. p. II. a. p. 18. e. p. 55. a. p. 32. c.)
He plainly supposes it not to be lawful for them that are luke-
warm in religion, or those that serve two masters, to come to
sacraments, (p. 32. b. p. 35. d. e. p. 36. c.) He supposes, that
there must be a real determination of a man's judgment and af-
fection for the word of God. (p. 55. c.) That there ought to be a
profession of subjection to Christ with all the heart, (p. 10. d.)
* When I first proposed to a certain candidate for communion at Northampton,
the pubUcly making this profession, viz. That he beheved the truth of the gospel
with all liis heart, many of the people cried out, that I insisted on what no Saint
on earth could profess, and that this amounted to a profession of absolute perfec-
tion. Hence many reports spread about the country, that I insisted on perfection
as a term of communion.
f Mr. W. cites Mr. Guthrie (pref. p. 4. c. e.) as on his side, when he speaks
of such a profession, as that which is to be made.
Sect. i. Mr, VVilliams's Concessions. 47'
and of a devotedness to the service of God. (p. 40. d.) And a
professed giving up themselves to Christ, to be taught, ruled,
and Jed by him in the gospel-way to salvation ; (p. 31. ('. and32.
a.) And that communicants ought to declare, that they do, with
all their hearts, cast themselves upon the mercy of God, to help
them to keep covenant; (p. 125. 6.) That they ougnt to profess
a proper respect to Christ in their hearts, as well as a true no-
tion of him in their heads; (p. 31. d.) That they must make a
profession that imparts a pretence of real friendship to Christ,
and love to God above the world, (p. 36. c.) That none ought to
be admitted but visible Saints, and that this visibility must bo
such as to a judgment of rational charity makes thcrn appear as
real Saints wise virgins, and endowed with gospel holiness :
(p. 5. a. 6. p. 41. e. p. 42. b. p. 139. a. d. p. 14. a.) That there
should be a charitable presumption, that the spirit of God has
taken hold of them, and turned their hearts to God. (p. 52. c.)
That they should be such persons as are in the eye of a Christian
judgment truly gracious persons, supposed and believed in char-
ity to be those to whom God has given saving repentance, and
an heart-purifying faith ; (p. G5. e. and p. 47. b. c.) Such as have
the moral image of Christ appearing in them, or supposed to
be in them, and are to be loved on that account, (p. 68. c.) He
allows, that there ought to be some apprehension, some judg-
ment of the mind, that they are Christians and Saints, and have
the moral image of God in them.* (p. 68. c. d. e. p. 69. a. and
71. d.) He allows that they must be taken into the church under
a notion of their being godly, and with respect to such a char-
acter appearing on them : And very often insists, that they
themselves must make such a pretence, (p. 55. c. d. e.t p. 132.
a. c. d. c. p. 136. d. p. 143. c.) So he allows, that they must not
*By this it appears, when Mr. W. speaks of the Church's rational judgment,
that persons have real holiness, and the like, he does not mean merely treating
them as such, in public administrations, and external conduct : For here he speaks
not of the external conduct, but of the apprehension of the understanding, and
judgment of the mind ; and this as the foundation of the affection of the heart.
I Mr. W.'s words (p. 55. rf. e.) are pretty remarkable : "The reader (says he)
will judge, whether the manner of Mr. Edwards' treating the question, and repre-
senting the opinion of Mr. Stoddard and others, in the words I have quoted above,
be not unaccountable ; though this is neither the first nor the last time of his
treating the matter in such a manner ; As if Mr. Stoddard and his adherents sup-
posed persons were to be admitted without any notion of their being godly, or any
respect to such a character appearing on them, and that they themselves are with-
out such a pretence." — Whereas, Mr. Stoddard expressly maintains, that men
may be duly qualified, and fit matter for Church-membership, without saving grace.
(Appeal p. 15, 16.) And that they may and ought to come, though they know
themselves to be in a natural condition. (Doct. of instituted Churches, p, 21. See
also his Sermon on the subject, p. 13.) And according to Mr. Stoddard, commu-
nicants arc not se much as supposed godly persons. This (Appeal p. 43.) he says
expressly, that by the institution communicants at the Lord's Supper are not sup-
posed to be real Saints. And also as.serts (Appeal, p. 76.) that we are not oblig-
nS ANSWER TO SOLOMON WILLIAMS. PART 11',
only be eadowed with Christian pioty in appearance ; but that
ilicy must be so in profession, (p. 3. a. p. 41. c. p. 44. d.) That
they make a shew of being wise virgins by the nature and pur-
port of their prolession. (p. 42. 6.) And he insists with strenuous-
ness, overand over, upon its being their scheme, that they ought
to make a profession of real saintship. (p. 132. a. c. d.) Yea, he
holds, that there n^ust be notonly some visibility and profession
of real piety, but moral evidence of it. (p. 139. d.) He often
uses notes of distinction, distinguishing between moral sinceri-
ty, and real piety ; and insists much upon it as belonging to their
scheme ; that there must be a visibility of the latter, as thus
distinguished from the former. So, he rejects v/ith great con-
tempt any suggestion of its being the scheme of my opposers,
that moral sincerity is that saintship, which is to be professed
and made visible ; and in distinction from this, he asserts, that
It is real holiness, (p. 4. d. e. and p. 5. a. 6.) And again, (p. 35
c.) he uses a note of distinction, and insists that the opposers of
my opinion hold, that communicants must make a profession of
something more than common grace and moral sincerity. And
again, (p. 13'J. a. d.) he uses notes of discrimination, and says
that they must exhibit a credible profession of gospel-holiness,
and not merely of moral sincerity ; and says it is not the visibili-
ty of moral sincerity, but the moral evidence of gospel-sincerity,
which God's word makes the rule of judging, — And as he holds,
that communicants must profess gospel-holiness, so he seems to
suppose that these professors must judge this of themselves ;
several things, he says, seem plainly to imply it. This appears
evidently implied in that interrogation put by Mr. W. (p. 35. e.)
" Mr. S. rightly supposes all visible saints who are not truly
pious, to be hypocrites ; and the scripture supposes and calls
ed to believe visible Siiia(s to be real Saints. And it seems by what he says in
his Appeal, (p. 17.) the Church may admit persons to communion, v.hen at the
same time they are aware that they are hypocrites. For there, in answer to Dr.
Mather, who ha,d cited certain texts to prove, that when hypocrites do come into
tlie Church, they come in unawares : he says, but neither of the places he cites
proves that all hypocrites come in unawares. And in the next page, he says, The
discovery of men's hypocrisy is not the reason of their being cast out. Still evi-
dently on the same foundation, that some known hypocrites are fit to be admitted;
for he says, (p. 15. d.) Such as being admitted may not bo cast out, arc fit to bo
admitted. And these things are agreeable to what I know Mr. Stoddard's church
and congregation have universally supposed to be his constant doctrine and prac-
tice among them. Thus it was, without one dissenting voice among them, during
the twenty-four years that I lived with tlieni. And now the reader is desired to
judg-c, as Mr. W. would have him, v/hether my representing it to be the opinion
of Mr. S. and his adherents, that persons might be admitted into the Church with-
out any notion of their being godly, or any respect to such a character appearing
on them, be unaccountable. — By these things it is evident, Mr. S — d's schemft
was far from being what Mr. W. represents it to be, and pretends to maintain as
his. And if the question he had to controvert with me, were Mr. S — d's question,
as he asserts; yet he greatly mistakes the true staff; ot' theqtiestiou, though t!in"
be given as tlie title of his book.
Stcr.ii. Plain Conseqiu net's of Mr. ]\.'s Concessions. 471.)
them so too : But will it therefore follow that all hypocrites:
know they are so? And he in effect asserts, that men should
look at such a qualification, as sanctifying grace, in themselves
and inquire whether they have it, or no, iji order to determine
whether they should present themselves to gospel-ordinances :
for he greatly finds fault uith mc for suggesting, as if those of
a difterent opinion from me supposed, that persons have no
manner of need to look ;it any such qualification in themselves,
or at all inquire, whetb.cr they have it, in order to present
themselves to sacraments. He refers to that passage in my
book. (p. 55. d.) "I cannot conceive what should move Philip
to utter those words, or what he should aim at in them, if he at
the same time supposed that the eunuch had no manner of need
to look at any such qualification in himself, or at all to inquire
whether he had such a faith, or no, in order to determine whe-
ther he might present himself as the subject of baptism." It
is plain, the qualification I have respect to, is grace, or saving
faith. And so Mr. W. himself understands me; as appears by
his reflections, (p. 49. c. d. e.) where, after quoting this passage,
he consigns me over to another judgment, for suggesting that
my opposers hold what I had there expressed, and for "repre-
senting the matter, as if they looked on it as no matter whether
a person coming to gospel-ordinances had any grace, or no, and
that he har] no manner of need to inquire any thing about his
sinceritv.'"*
SECT. II.
So7ne plain consequences of the foregoing Concessions.
If it be as Mr. W. says, that the Church ought to admit
none to their holy communion, in special ordinances, but visible
saints, and that this visibility must be such as to a judgment of
rational charity, makes them appear as real saints, and those
that are admitted must be such as profess real saintship, gos-
pel-holiness, in distinction from moral sincerity ; then the whole
of my first argument, from the nature of a visibility and pro-
fession of Christianity, is allowed by him, in both premises and
consequences. And indeed Mr. W. does not only do thus con-
* Now let all that have been acquainted with the controversy between me and
my people at Northampton, consider these things, which Mr. W. eprnestly in-
sists do belong to his scheme ; and judge whether they be agreeable to the scheme
which my opposers there have so vehemently r.nd long contended for ; yea, whe-
ther they are not very opposite to it ; or whether in these things Mr. W. has not
entirely yielded up, yea, vehemently asserted, the chief tilings concerning which
tiiey contested with me ; and so, whether he has at all helped their cause by wri-
ting his book, or rather, on the contrary, has fought against them.
480 ANSWER TO SOLOMON WILLIAMS. PART IL
sequentially, but he is express in it. In (p. 4. c.) taking notice
of this argument, he says, " The sense and force of it wholly
lies in this compass ; a visible saint is one that to the view, ap-
pearance and judgment of the Church is a real saint; and
since none but visible saints are to be admitted by the church,
therefore none are to be admitted but such as appear to the
view and judgment of the church to be real saints." But these
things, which Mr. W. himself allows as the sum of the argu-
ment, both premises and consequence, are expressly allowed
by him in what there follows.
2. If there must be a visibility and profession of real piety,
in distinction from moral sincerity, so that it can be truly said,
as Mr. W. says with discretive terms, and notes of discrimina-
tion, that not merely the one must be professed, but the other :
and that more than moral sincerity must be professed, &c. —
Then it follows (or rather it is the same thing) that men must
profess religion with some discrimination, ormarks of difference
in their words, distinguishing what is professed from moral sin-
cerity ; contrary to what Mr. W. strenuously and frequently as-
serts, (p. 6 c.d.&ip.9.c. and many other places.) For if the
profession is made in words that signify no difference, then no-
thing different is signified or professed by those words ; and so
nothing more ; contrary to what Mr. W. also asserts.
.3. If it be as Mr. W. says, that the scripture has determined
none ought to be admitted, but such as make an open profes-
sion and declaration of an hearty consent to the terms of the
covenant of grace, such as covenant with God with their whole
hearts, and profess gospel-holiness : Then the whole of my se-
cond argument, concerning explicit covenanting with God, is
expressly allowed, in both premises and consequence ; though
Mr. W. seems at the same time, with so much labour and ear-
nestness to militate against it. For the premises arejthat all ought
openly and explicitly to own God's covenant, or consent to the
terms of it. This is the same thing that he asserts, as above.
And the consequence, or thing which I inferred from it, was, that
all that are admitted ought to make a profession of real godli-
ness : and this also he expressly and often allows.
4. Since it is supposed, that in order to admission, men
ought to profess real friendship to Christ, and love to him above
the world, and to profess a proper respect to Christ in their
hearts, as well as true notion of him in their heads ; and that
they ought to profess gospel-holiness, and not merely moral
sincerity : therefore the whole of what belongs to my third ar-
gument, is allowed, both premises and consequence. The
premises were, tliat tlic nature of things aflbrds as much reason
for professing a proper respect to Christ in the heart, as a true
notion of him in the head. This he allows:. What I endea-
Sect. ii. Plain Consequences of Mr. TF.'s Concessions. 481
voured to infer from hence, was, that therefore men ought to
profess true piety, and not onlymoral sincerity : and this is also
llowed by him.
5. Jt appears, that the whole of my fourth argument, botli
premises and consequence, is allowed. The premises were, that
the scripture reckons all visible saints who are not truly pious,
to be hypocrites. This Mr. W. expressly allows, (p. 25, c.)
The consequence I inferred, was, that visible saints are such as
make a profession of true godliness, and not only moral sincer-
ity. This also is very fully allowed by him, (p. 139. a.)
6. Since it is supposed, thai when Christ's rules are attend-
ed, they that come to sacraments, do not know themselves to
be hypocrites, but must look at such a qualification in them-
selves, as grace, and make such a pretence, and profess gospel
holiness ; therefore all is in effect allowed, that I endeavoured
from the latter part of the 7th chapter of Matthew, which was
to shew, that professing Christians in general, all those that
said. Lord, Lord, both those that built on the sand, and those
that built on a rock, were such as imagined themselves to have
a saving interest in Christ, and pretended to be his real disci-
ples, and made such a profession. The same was what I en-
deavoured to shew from the parable of the ten virgins. And
therefore all that I argued from thence is in like manner allowed.
7. Hence, in vain is all the opposition Mr. W. makes to
what I allege from the Acts of the Apostles, from the story ol'
the Eunuch and other parts of that book, concerning the man-
ner and circumstances of the admission of members into the
primitive Christian church, and the profession they made ; see-
ing he grants the main point I endeavoured to prove by it, viz.
That they did make, and all adult persons that are admitted into
the church, must make, a profession of something more than
moral sincerity, even gospel- holiness.
8. Hence, in vain is all he says in opposition to my eighth
argum-ent, taken from the manner of the apostles' treating and
addressing the primitive churches in their Epistles; since he
does either expressly or virtually grant each of those three
things, which he himself reckons up as the sum of what I intend
under that argument, viz. (1.) That the apostles speak to the
churches, and of them, as supposing and judging them to be
gracious persons. (2.) That the members of these churches had
such an opinion of themselves. (3.) That they had this judg-
ment one of another. Mr. W. allows all these. He abundantly
allows and asserts, that the members of churches are such as
are supposed, and rationally judged to be gracious persons, by
those that admit them ; that they are taken in under that notion',
and from respect to such a character appearing on them ; and
that they are rationally judged to be so by their fellow Cbris-
VOL. !V. 61
'-i.S'2 AASWER TO SOLOMON WILLlAMSo PART !!►
tians ; and that they must look at such a character in them-
selves, and must make such a pretence.
9. Since Mr. W. abundantly allows, that visible Christians
must be believed in charity to be truly pious; and that they are
such as have the moral image of Christ appearing in them, and
supposed to be in them, and that they are to be loved on that
account ; therefore very impertinent and inconsistent is the op-
position he makes to my ninth argument, from the nature of that
brotherly love required towards all visible Christians ; which
was to shew, that visible Ciiristians by the rule of Christ were
to be apprehended to be true Christians.
10. In like manner, vain and to no purpose is the opposi-
tion he makes to my tenth argument, from the nature of sacra-
mental actions, supposed in their intent and signification to be
a solemn profession of those things wherein real piety consists,
viz. a cordial acceptance of Christ and his benefits ; from thence
arguing, that a profession of these things is necessary, and so
inferring, that those who perform these actions, should suppose
themselves truly to accept of Christ : Since both these things
are in effect granted, that communicants must judge that they
have sanctifying grace, and also that they must profess gospel-
holiness, a compliance with the call of the gospel, and falling in
with the terms of salvation proposed, &c.
11. In vain also is the opposition he makes to my eleventh
argument, from 1 Cor. xi. 28. "Let a man examine himself:
and solethim eat." — Inferring from thence, that a man ought to
inquire concerning such a qualification in himself, as grace, in
order to know whether he may come to the sacrament of the
Lord's supper. Since Mr. W. himself plainly supposes this
very thing : That men ought to look at such a qualification in
themselves, as grace, and to inquire whether they have it, in or-
der to determine whether they may present themselves to Chris-
tian sacraments.
12. If it be true, according to Mr. W.'s representation of
his own scheme, That persons may not be admitted to sacra-
ments, but under a notion of their being truly godly, and with
respect to such a character appearing on them ; and that per-
sons themselves had need to look at such a qualification in
themselves, and inquire whether they have it, in order to deter-
mine whether they may come to sacraments ; it must be because
if they find they have it not, they may not come, or (which is
the same thing) it is not lawful for them to come. For it would
be ridiculous to say that others must look at such a quahfication
in them, and must not admit them but from respect to such a
character on them ; and that they themselves also must look at
such a qualification in themselves, and inquire whether they
have it, in order to determine whether they may come ; when
Sect. ii. Plain Consequences of Mr, W.'s Concessions. 483.
yet they may come whether they have it or no, and have
as much of a lawful right without it as with it. So that Mr. W.
has in effect determined against himself the grand point, which
he himself insists on, as the point in dispute, according to the
true state of the question. And therefore,
13. It follows from the foregoing concessions, that Mr. W.
is inconsistent with himself in all his arguings that men may
come to sacraments without such a qualification or character
as that of true piety. Because God has given no certain rule
by which sacraments may be restrained to such,* or because
that otherwise none might come but those that know they have
such a character ;l or because the contrary doctrine tends to
bring saints into great perplexities in their attendance on sacra-
ments;! or from the lawfulnessofunregenerate men's attending
other duties.§ If there be any force in this arguing from other
duties to an attendance on sacraments, then the argument will
infer that men must not be admitted to other duties, but under
the notion of their being truly godly, and from respect to such a
character appearing on them, &c. — as Mr. W. insists with re-
gard to Christian sacraments. And so if these things which Mr.
W. concedes and asserts, are true, in vain is all arguing from
the like tendency in sacraments to convert men, as in other du-
ties :1| And in vain is it to argue the lawfulness of men's coming
without this character, from their obligation to perform external
covenant-duties,1I and to carry themselves like saints.** And
in vain is all arguing from the pretended bad consequences of
the contrary doctrine.tt
14. The opposition Mr. W. makes to my argument from
Isaiah Ivi. especially those words, ver. G, 7. The sons of the
stranger that join themselves to the Lord, tolove the Lord, and
be his servants — will I bring into my holy mountain — to prove
that none have a right in the sight of God to the privileges of
the Christian church, but those that love God, and are truly
pious ; I say, the opposition Mr. W. makes to this argument is
frivolous, since he in effect grants the same thing, (as above,) yea,
expressly allows, that they must make pretences of being God's
real friends, and loving God more than the world, p. 36. c.
15. If it be true, as Mr. W. allows and abundantly asserts,
that in order to persons being admitted to holy communion in
special ordinances, the scripture has determined, that there
must be an open profession and declaration of a person's be-
lieving, or of a personal believing in Christ, (which is the same
thing,) and of an hearty consent to the terms of the covenant
of grace.JJ and that therein must be a profession of gospel-holi-
* See Mr. W.'s Book, p. lOfi, &c. f Ibid. p. 108, &c. J P. 120, &c.
6 P. 123, &c. Ii P. 126, &c. IT P. 128, &c. ** P. 131. t+ P- i^i, &-c.
tl Sec how Mr. W. expresses himself, p. Ct, b. r.
484 ANSWER TO SOLOMON WILLIAMS. PART H.
iiess : then nothing to the contrary avails that great argument
of his, taken from the state of baptized infants, that they are
ah'eady in the Church, and in covenant, and are members in
complete standing, &c.; and that tlierefore no owning the cove-
nant or professing godhness can be demanded of them :* And
in vain is ail that he has said to prove this in his discourse on
the wheat and tares,!
IG. To what purpose is it, to object from the parable now
mentioned, that the church ought not to make a distinction be-
tween wheat and tares, in their admission of members, by pre-
tending to discern the difference ? when it is so apparent, that
there is no pretence to any proper discerning in the case, nor
any other distinction pleaded, than what is made by a judgment
of charity. According to Mr. W.'s own scheme, churches arc
obliged to make a distinction, in the rational judgment they pass,
and to admit none, but what they judge to be true Saints ; so
that those who are wheat, in the eye of their judgment, only are
to be admitted, and such as are tares, in the eye of their judg-
ment, are to be excluded.
17. What is said by Mr. W. of the visible church being
the school of Christ, and men being admitted into it as disci-
ples or scholars, some of them in order to attain grace, (p. 81,
and 83.) is nothing to the purpose, if it be as Mr. VV. allows and
asserts, that in order to be admitted into this school, they must
be supposed, in a reasonable judgment, to have this attainment
already, and make a pretence to it, and a solemn profession of
it, and must give moral evidence that they have it, and must be
admitted into the school under no other notion than that of
their being already possessed of it.
18. If it be as Mr. W. expressly says. That persons are not
visible Saints without a credible profession, visibility and moral
evidence, not only of moral sincerity, but true holiness, (p. 139.)
then all is wholly insignificant and vain, that is said to prove
that the children of Israel were visible Saints without any evi-
dence of such holiness, by reason of the idolatry and gross and
open wickedness of vast multitudes of them, who are yet called
God's people. And so likewise, all that is said to prove, that
the members of the primitive Christian church had no other
visibility of saintship than they, because they are grafted into
the same olive : and also all that Mr. W. has said to prove,
that many of the members of the primitive churches were as
grossly wicked as they.
19. Since according to Mr. W. the terms of admission to
the Jewish ordinances, were the same as to Christian ordinan-
ces, the like profession and the same visibility of saintship re-
quired, and no other ; as he strenuously asserts, (p. 57. e. p. 61.
' See especially p. 3. + P. 99, 100.
Sect. ii. Plain Consequences of Mr. W.'s Concessions. 485
^. and p. 65. c.) it will therefore follow from his foregoing con-
cessions and assertions, that none were, by God's appointment,
to come to the passover, and to have theirchildren circumcised,
but such as openly professed and declared that they were con-
vinced of the truth of God's word, and believed it with all their
hearts; and professed a hearty consent to the terms of the cove-
nant of grace : such as covenanted with God with their whole
hearts, and gave up all their hearts and lives to Christ ; such as
subjected themselves to Christ with their whole hearts, and gave
up themselves to him to be ruled, taught and led by him ; such
as with all their hearts cast themselves on the mercy of God to
enable them to keep covenant : such as professed to love God
above the world, and professed more than common faith and
moral sincerity, even true holiness, real piety ; and who gave
moral evidence, that they had such a qualification ; and were
received to the passover, &c. under that notion, and with res-
pect to such a character appearing in them, and apprehended
to be in them. And if these things are so, what is become of
the argument from the passover and circumcision, against the
necessity of the qualifications I have insisted on !
20. To what purpose does Mr. W. insist (p. 98. a.) That
we read not a word in scripture about John the Baptist's ma-
king any inquiry, whether the people he baptized made a credi-
ble profession of true piety ? when he himself insists, that in
order to admission to Christian sacraments, men must make a
credible profession of true piety. And why does he urge (p.
96. e. and p. 97.) That the profession the people made which
John baptized, did not imply that they had saving repentance,
but only an engagement to repent, hereafter? when he himself
holds, that in order to admission to sacraments, men must pro-
fess something more than common grace, and only promise it
hereafter.
21. It makes nothing to any point in controversy between
Mr. W. and me, whether Judas partook of the Lord's supper or
no, since according to the fore-mentioned principles, as well as
mine, he could not be admitted there under any other notion
than that of being truly pious, and from respect to such a cha-
racter appearing on him, and a credible profession of gospel-
holiness ; and since he might not lawfully come without some
qualifications he had not, viz. such a friendship for Christ, as is
above lukewarmness, and above serving two masters, Christ and
Mammon, and a giving up all his heart and life to Christ, and a
real determination of his judgment and affections for Christ's
word, he.
22. If it be true, as Mr. W. allows, that ministers and
churches ought not to admit adult persons to sacraments, with-
out a pious character appearing on them, and their professing
and exhibiting moral evidence of gospel-holiness, then no
486 ANSWER TO SOLOMON WILLIAMS. PART II.
good argument can be brought against such a way of admis-
sion, from the success of ministers in another way, or in any
way whatsoever.
Besides these plain and obvious consequences of Mr. W.'s
concessions, some other consequences will hereafter be observed
under particular heads.
Thus Mr. W. has in effect given up every point belonging
to the whole controversy, every thing material insisted on
through that whole book which he undertakes to answer. He
has established every part of my scheme, and every particular
argument I have used to confirm it ; and answered or over-
thrown every argument which he brings, or pretends to support
against it. And I should have no further occasion to say any
thing in reply to him, if he had not really, through great part
of his performance, argued for other things, opposite to those
that have been rehearsed, which he so strenuously insists belong
to his scheme. That arguing may seem to support another
scheme, though nothing akin to his, any otherwise than as it is
indeed a mixture of many schemes, one clashing with and de-
stroying another ; as will appear in the ensuing part of thi^
reply.
SECT. III.
The inconsistence of the fore-mentioned concessions with the
lawfulness of unsanctified persons coming to the Lord's
Supper, and their rights to Sacraments in the sight of God.
Mr. W. in the book under consideration, which he entitles
the true State of the Question, insists upon it that the question
to be debated is the question Mr. Stoddard debated in his dis-
pute with Dr. Mather ; in whose scheme Mr. W. declares him-
self to be. Mr. S. in his dispute with Dr. Mather asserted, that
it was lawful for some unsanctified men to come to the Lord's
supper, and that they had a right so to do in the sight of God.
And he declares that this was the point in dispute between him
and Dr. Mather; as in Appeal, p. 20. "That which I am to
shew is, that some unsanctified men have a right before God to
the Lord's supper." So Mr. Blake (who is so great an author
with Mr. W.) says in his treatise on the covenant, p. 244. " That
faith which is the condition of the promise, is not the condition
in foro Dei, [before God] of a title to the seal." And there (in
the next p.) he insists, that it is a common faith, that is believed
by men not justified, which gives this title. Agreeable to these
things Mr. W. says, (p. 132. d.) some men have a lawful right
to the sacrament without sanctification. Which is the same
thing as to say, They have a right in the sight of God. For if
Sect. III. Of ungodly Men communicating: 487
they have no right in the sight of God to come to the Lord's
supper, then it is not lawful in the sight of God that they should
come.
Here I would lay down this as a maxim ;
There is some inward religion and virtue or other, some
sincerity of heart, cither moral or saving, that is necessary to a
right to sacraments in the sight of God, and in order to a lawful
coming to them. No man, I trust, will say, that a man has a
right in God's sight, who has no sort of seriousness of mind ; and
that merely outward sounds and motions give him this right in
God's sight, without regard to any property or quality of mind,
and though this outward shew is joined with the most horrid
and resolved secret irreligion and wickedness. Mr. W. in par-
ticular utterly disclaims such doctrine as this, and always main-
tains that in order to men's lawful coming, they must be morally
sincere ; as in his Preface, and also in p. 25. <1. e. p. 27. c. p. 30.
d. p. 35. e. p. 111. — In p. 115. he supposes, that if a man makes
a doubt of his moral sincerity, no divine will advise him to come
till he knows.
Having observed this, I now desire it may be considered,
whether it be reasonable to suppose, as Mr. W. does, that
God would give men that are without grace, a lawful right to
sacraments, so that this qualification itself should be nothing
necessary to a proper and rightful claim to these ordinances ;
and that yet he would wholly forbid them to come, and others
to admit them, without their making some pretence to it, and
exhibiting moral evidence that they have it : That moral sin-
cerity is the qualification which by God's own appointment in-
vests persons with a lawful right to sacraments, and that by his
institution nothing more is requisite to a lawful right ; and yet
that he hath commanded them not to come, nor others to allow
them to come, without making a profession of something more
than moral sincerity, as Mr. W. says. Mr. W. supposes that
God requires us, before we admit persons, to seek credible evi-
dence of true piety, and to see to it that we have reasonable
ground to believe they have it ; otherwise, not to allow them to
come : and yet that God docs not look on such a qualification
requisite in itself, when all is done, and that he has given them
as true and lawful a right to come without it, as with it. If God
insists upon it, as Mr. W. supposes, that members should be
admitted under no other notion than of their being truly godly,
and from respect to such a character appearing on them, is it not
plain, that God looks on such a character in itself requisite, in
order to a person's being a rightful subject of such a privilege ?
If the want of this qualification do not in the least hinder a
person's lawful right to a thing, on what account can the want
48y ANSWER TU SOLOMON WILLIAMS. PART II.
of an appearance of it and pretence to it, warrant and oblige
others to hinder his taking possession of that thing?
That we should be obliged to require a credible pretence
and evidence of the being of a thing, in order to a certain pur-
pose, the being of which is not requisite to that purpose ; or that
some evidence of a thing should be necessary, and yet withal no
necessity there should be any foundation of such evidence, in the
being of the thing to be made evident ; That it should be neces-
sary for us to seek evidence that something is true, and yet
there be no need in order to the intended purpose, that there
be any such trujh to be made evident; — If these things are the
dictates of common sense, 1 am willing all that are possessed of
any degree of common sense should be judges.
If God has plainly revealed, that gospel-holiness is not
necessary in itself in order to men's lawful right to sacraments,
as Mr. VV. greatly insists, then his churches need not believe it
to be necessary ; yea, it is their duty to believe that it is not neces-
sary, as it is their duty to believe what God says to be true. But
yet Mr. W. holds, that God forbids his churches to admit any to
sacraments, unless they first have some rational evidence oblig-
ing them to believe that tliey have gospel-holiness. Now how
palpable is the inconsistence, that we must be obliged to believe
men have a qualification in order to our suffering them to come,
which yet at the same time we need not believe to be necessary
for them to have in order to their coming, but which God re-
quires us to believe to be unnecessary ? Or in other words, that
God has made it necessary for us to believe or suppose men are
truly pious, in order to our lawfully allowing them to take the
sacraments, and yet at the same time requires us to believe no
such thing as their being pious is necessary in order to their law-
fully taking the sacraments ?
Mr. Stoddard (whose principles Mr. W. in preface, p. 3. a.
declares himself to be fully established in,) not only says, that
some unsanctified men have a right before God to the Lord's
supper, but strongly asserts, over and over, that they are FIT
to be admitted to the Lord's supper, that they are DULY
QUALIFIED, FIT MATTER for church-membership.—
(Appeal, p. 15, 16.) And Mr W. argues that such qualifications
as some unsanctified men have, are SUFFICIENT to bring
them into the church. Now if it be so, what business have we
to demand evidence or a pretence of any thing further ? What
case in the world can be mentioned parallel to it, in any nation
or age ? Are there any such kind of laws or regulations to be
found in any nation, city, or family: in any society, civil, military,
or academic, stated or occasional, that the society should be re-
quired to insist on some credible pretence and evidence of a
Sect. ui. Of ungodly Men communicating. 489
certain qualification, in order to persons being admitted to the
privileges of the society ; prohibiting their being admitted under
any other notion than as persons possessed of that qualification,
or without a respect in their admission to such a character ap-
pearing on them ; and yet at the same time by the laws of that
very society, that qualification is not necessary ; but persons are
declared, without any such qualification, to have a lawful right,
to be fit matter, to be duly qualified, and to have sufficient
qualifications to be admitted to these privileges without that
qualification ?
If some men have a right in the sight of God tosacraments,
without true piety, and are fit, and duly qualified without it, in
his sight and by his institution, and yet the church must not
admit them unless they are truly pious in their sight; then
the eye of man must require higher terms, than the infinitely
holy eye of God himself; they must look for something that the
eye of God looks not for, and which he judges them cluiy quali-
fied without.
Mr. W. when speaking of the evidence on which lie sup-
poses the church ought to judge persons to be real saints, from
time to time adds, that on such evidence " The church is oblig-
ed, in their external carriage, to treat them as saints, and admit
them to the external privileges of the church." — So, p. 9. d. p.
12. a. &c. p. 13. a. b. and p. 14. c. and in other places. But
what does he mean by treating them as saints, in admitting
them to the external privileges of the church ? If sinners have
as much of a lawful right to these privileges, as saints, then why
is giving them these privileges a treating them as saints, any
more than as sinners ? If it belongs to an ignorant child, to be
admitted into school, as much as one that is learned, then how
is it treating him as one that is learned, to admit him ? Mr. W.
(p. 11. d. e.) giving a reason why he that professes conviction of
the truth of the gospel, &c. ought to be admitted to sacraments,
says, "Though this conviction may be only by moral evidence
and common illumination, yet — the church know not but it is
done on a divine and gracious discovery." But how can this be
a reason 1 What if the church did know that it was not on a
gracious discovery, if the man has a right in the sight of God
without, and God has made it his duty to come to sacraments
without it ? Surely the church have no right to forbid him to
do that which God has given him a right to do, and made it his
duty to do, as Mr. S. says, (Doct. of Inst. Churches, p. 20. 6.)
The church may not hinder any man from doing his duty.
Therefore if this be Mr. S d's question. Whether some
unsanctified men may lawfully come to the Lord's Supper, and
if this be the grand point in dispute, the thing which Mr, W.
VOL. IV. (ri
490 ANSWER TO SOLOMON WILLIAMS. PART K
undertakes to maintain, as he often declares, ttien it is nriost
plainly evident, that in conceding and asserting those thing?
forementioned, he does in effect abundantly give up that which
he himself insists on as the grand point in controversy ; and so
makes void and vain all his own labour, and for himself effec-
tually confutes all that he has written.
SECT. IV,
Concerning Mr. TF.'s notion of a public Profession of Godliness
in terms of an indeterminate and double Signif cation.
According to Mr, W. the profession of godhness must be
in words not of a determinate meaning, or without any discri-
niination in the meaning of the words, obliging us to understand
them of saving religion, (p. 6, c. d.) They must make an open
declaration of their sincere consent to the terms of the covenant^
without any discrimination, by which it can be determined, that
the consent signified by the words is a gracious consent, (p. 9.
c.) And without any marks of difference, or any distinction in
the words, whereby we can be enabled to judge when they
mean a saving faith, and when a different one. (p. 10. c. e. p.
50. e. and 53. c.) That nothing should be expressed in the M^ords
of the profession, but what some unsanctified men may say, and
speak true. (p. 47. e.) He supposes, that the primitive Christians
in the profession they made of faith, did not speak only in that
sense, viz. so as to signify justifying faith ; and that the persons
admitted did not understand that their profession was under-
stood by those that admitted them, only in that sense, (p. 58. c.)
Agreeable to this notion of making a profession in words
of indiscriminate meaning, and professing godliness without
godliness, and yet speaking true, Mr. W. (in p. 44. d. e.)
allows, that men must be by profession godly persons, in order
to come to the sacrament ; and yet in the next sentence he de-
nies, that Christian grace itself is requisite in the person
who is to come to the sacrament, or that the dictate of his con-
science that he has it, is the thing that gives him a right
to offer himself. And agreeable to this last clause, Mr.
Stoddard (of whose opinion Mr. W. professes himself fully
to be,) expressly maintains, that a man may and ought to
come to the Lord's supper, though he knows himself to be
in a natural condition. (Doct. of Inst. Churches, p. 21.
See also his sermon on this controversy, p. 13.) So that put-
ting these things together, it must be agreeable to Mr. W.'s
scheme, that a man has a right to make a profession of godliness,
without having godliness, and without any dictate of his con-
Sect. iv. Of an indeterminate Profession. i9\
science that he lias the thing he professes, yea, though he knows
fce has it not ! And all this is made out by the doctrine of
professing godliness in words that are ambiguous, and of two
meanings.
This notion of a solemn profession of godliness in words
of a double meaning, without any marks of difference in their
signification, is the great peculiarity of Mr. W.'s scheme ; and
in all his controversy witli me, this appears to be the main
hinge, the crisis of the whole affair. Therefore I would parti-
cularly consider it. And for the greater distinctness and clear-
ness, I will lay down certain positions, as of most evident
truth ; observing some of their no less plain and evident con-
sequences.
1. Words declare or profess nothing any otherwise than by
their signification : For to declare or profess something by
v/ords; is to signify something by words. And therefore, if
nothing is signified by words of a pretended profession, no-
thing is really professed ; and if something be professed no
more is professed than the words of the profession signify or
import.
2. If a man declare or profess any particular thing by
words which have no distinguishing signification, or without
any signs or discriminating marks by which men may be ena-
bled to distinguish what he means, his words are vain to the
pretended purpose, and wholly fail of answering the end of
words, which is to convey the thing meant to others' understand-
ing, or to give notice to others of the thing supposed or under-
stood.*
Therefore to use words thus in common conversation, is to
act in a vain trifling manner, more like children than men : But
to use words thus in the sacred services of God's house, and
solemn duties of his worship, is something much worse than
children's play. But thus Mr. W. expressly declares, words are
to be used in a public profession of religion, (p. 10. c.) " And
these words are so used in such cases, without any marks of dif-
ference, whereby we are enabled to judge when they mean a
saving faith, and when a different one."
3. A profession made in words that are either equivocal or
general, equally signifying several distinct things, without any
marks of difference or distinction, by which we are enabled to
judge which is meant, is not a profession or signification of any
'■^ The apostle Paul says, 1 Cor. xiv. 7, " Even things without life, giving
sound, whether pipe or harp, except they give a distinction in the sounds, how
shall it be known what is piped or harped? Mr Locke says. Hum. Und. Vol.
2. Edit. 7. p. 103. " He that uses words of any language without nisTisrcT ideas
ill his mind, to which he applies them, does so far as he uses them in discourise,
only make a noise without any sense or signijfioation."
492 ANSWER TO SOLOMON WILLIAMS, PART If.
one of those several things ; nor can they afford any rational
ground of understanding or apjirehending any particular thing.
Tlius for instance, if a man using an equivocal term, should say,
that such an evening a king was in that room, without any marks
of difterence or discrimination whatsoever, by which others could
discern whether by a king, he meant the ruler of a kingdom, or a
king used in a game of chess ; the words thus used would be no
declaration, tliat the head of a kingdom was there at such a time:
nor would they give any notice of any such thing to those to
whom he spoke, or give them any rational ground to understand
or judge any such thing.
Or if a man should use a general term, comprehending va-
rious particular sorts, without at all distinguishing or pointing
forth any one particular sort, he thereby professes no one par-
ticular sort. Thus if a man professes that he has metal in his
pocket, not saying what sort of metal, whether gold, silver,
brass, iron, lead, or tin ; his words are no profession that he has
gold.
So if a man professes sincerity or religion designedly using
terms of double signification, or (which comes to the same thing)
of general signification, equally signifying two entirely distinct
things, either moral sincerity, or real piety, his words are no pro-
fession of real piety ; he makes no credible profession, and in-
deed no profession at all of gospel-holiness.
4. If a man who knows himself to be destitute of any cer-
tain qualification, yet makes a profession or pretence, in words
of double meaning, equally signifying that qualification, and
something else very different, with a design to recommend himself
to others' judgment and apprehension, as possessed of that quali-
fication, he is guilty of deceitful equivocation, viz. using words
of double meaning, or capable of double application, with a de-
sign to induce others to judge something to be true, which is not
true. But he that would recommend himself by such terms to
others' opinion or judgment, as being what he at the same time
knows he is not, endeavours to induce them to believe what he
knows is not true, which is to deceive them.*
But if the scheme which Mr. W. undertakes to defend
were true, it would follow that such a kind of equivocation as
this, (be it far from us to suppose it,) is what the infinitely wise
and holy God has instituted to be pubhcly used in the solemn
services of his house, as the very condition of persons' admission
to the external privileges of his people ! For Mr. W. abundantly
asserts, that persons must be esteemed in the judgment and appre-
* "To advance a dubious proposition, knowing it will be understood in a
t jsnse different from what you give it in your mind, is an equivocation, in breach
of good faith and sincerity." — Chambers's Dictionary, under the word Equivoca-
tion.
»^ECT. IV. Of cm iiulelerminate Frofessiou. lU.'J
hension of others to liavo true piety ; and that one thing that
must be done in order to it, one thing pertaining to the moral
evidence that recommends them to this judgment, is the profes-
sion they make of rehgion, (p. 5. p. 139. p. 47. h. c. p. 132. p.
44. d.) In p. 42, speaking of tiic profession of visible Chris-
tians, he has these words, "And it is from the nature and pur-
port of this profession, wc say, the church is to judge the mem-
bers to be wise virgins, or what tiiey make a shew of." And Mr.
W. insists upon it, that according to Christ's institution, this
must be in words equally signifying true godliness, and some-
thing else, without any discrimination or marks of diflerence. —
This is the scheme ! And certainly such a doctrine of deceitful
equivocation in the public exercise of religion, is more agreeable
to the principles and practices of a religion I am loth to name,
than the true religion of Jesus Christ,
Mr. W. says, (p. 35. d.) " I am at a loss to conceive how
it will help the cause of truth to represent those who arc of Mr.
S.'s opinion, as teaching men that they may enter into covenant
with God with known and allowed guile." Supposing I had
made such a representation, 1 can tell him how it would have
helped the cause of truth, (as it would be speaking nothing but
the truth,) if he be one of Mr. Stoddard's opinion, (as he says
he is,) and represents his own opinion truly.
But let the unreasonableness of this notion of professing
gospel holiness in words of two meanings, without any discrimi-
nation or mark of difference, be a little further considered. —
Since it is allowed, that gospel holiness is the thing which is to
be exhibited in the profession, and there are words which signify
this by a determinate meaning, why must they needs be avoided,
and words of doubtful and double signification only be made use
of?* Since the design of the profession is to exhibit to others'
understanding that very thing; if the proper and distinguishing
names of that must nevertheless be avoided in the profession,
and for this very reason, that they point forth to others' under-
standing that very thing by a determinate meaning ; theji we are
brought to this gross absurdity, viz. That the end of a profession
is to exhibit to others' understanding and reasonable judgment a
particular qualification ; but at the same time such words only
must be used as do not distinctly point forth to others' under-
standing and judgment that particular qualification. The church
are to seek and demand a profession, that shall determine their
rational judgment ; but yet are designedly to avoid such a pro-
fession, as shall determine their understandings. — Be it far from
* Mr. W. (p. 6. d. e.) speaks ot a profession in terms of indiscriminate signifi-
cation, when not contradicted in life, as the sole, entire evidence, which the church,
as a church, is to have, by divine appointujent, in order to that puldic judgment
it is to make of the saintshin of men.
494 ANSWER TO SOLOMON WILLIAMa. PART II.
US to attribute to the allwise God any such an absurd and incon-
sistent constitution.
Mr. W. says, charity obliges the church to understand the
\yords of the professors in the most favourable sense. But cha-
rity does not oblige us to understand their words in any other
sense than that in which they professedly use them. But in
churches which professedly act on Mr. VV.'s scheme, (if any
such there be,) the professors who are admitted, professedly use
ambiguous words, or words equally signifying two entirely dis-
tinct things, without discrimination or marks of difference ; and
therefore charity obliges us to understand their words no other-
wise than as signifying that they have one orother of those two
things ; and not that they have one in particular : for their words
do not signify this, in the sense they professedly use them. If a
man that is indebted to me, professes that he has either gold or
brass, which he promises to pay me ; or if he uses an equivocal
or general term, that equally, and without marks of difference,
signifies either one or the other ; charity may oblige me to be-
lieve what he says, which is, that he has either gold or brass : but
no charity obliges me to believe that he has gold, which he does
not say.
Mr. W. in his description of such a profession as Christ has
instituted, in order to admission to Sacraments, often mentions
two things, viz. A profession of something present, a present be-
lieving in Christ, and cordial consent to the terms of the covenant
of grace, &c. And a promise of something future. And with re-
gard to the latter, he is very full in it, that what is promised for
time to come is saving faith, repentance, and obedience.* Now
what reason can be given why we should use words of double
meaning in the former part of the profession more than in the
latter ? Seeing Mr. W. allows that we must profess gospel-holi-
ness as well as promise it, and seeing we may and must make
use of words of indiscriminate and double meaning in professing
present gospel-holiness, why should not we do so too in promis-
ing what is future ; and so equivocate in our solemn vows and
oaths as the Papists do ? If Mr. W. says it is very hard for men
to discern the discrimination between moral sincerity and gos-
pel-holiness ; I answer, there is as much need to discern the
difference in order understandingly to promise gospel-holiness
with discrimination, as to profess it with discrimination.
Mr. W. says (p. 8. b. c.) " It is a received rule among man-
kind, in all public judgments, to interpret words in the most ex-
tensive and favourable sense, that the nature of the words or ex-
pressions will bear." I know not what he means : But if he
means (as he must, if he means any thing to the purpose) that it
■- Pref. p. 3. (/. e. k n. d. p. 24. J. 25. b. 22. d. 27. a. oS. d G9. d.
Sect. iv. " Of an indeterminate Pro/ession. 49.»
is a received rule among mankind, to trust, or accept, or at all
regard any professions or declarations tliat men make, with
professed design, in words of double and indiscriminate mean-
ing, without any marks of ditibrence by which their meaning
can be known, for that very end that they may be used with a
safe conscience, though they liave no dictates of their own
consciences, that they have wliat others arc to believe they have :
1 say, if this be a received rule among mankind, it is a rule that
mankind has lately received from Mr. W. Heretofore mankind,
societies or particular persons, would have been counted very
foolish for regarding such professions. Is this the way in
earthly kingdoms, in professions of allegiance to temporal
princes, in order to their admission to the privileges of good
subjects ? Do they choose equivocal terms to put into their
oaths of allegiance, to that end that men may use them and
speak true, though they are secret enemies ? — There are two
competitors for the kingdom of this world, Christ and Satan
the design of a public profession of religion is, to declare on
which side men are. And is it agreeable to the custom of man-
kind in such cases, to make laws that no other than ambigu-
ous words shall be used, or to accept of such in declarations of
this kind ? There are two competitors for the kingdom of Great
Britain, King George, and the Pretender ; Is it the constitution
of King George and the British Parliament, that men should
take oaths of allegiance, contrived in words of indeterminate
signification, to the end that men who are in their hearts ene-
mies to King George, and friends to the Pretender, may use
Ihem and speak true ? And certainly mankind, those of them
that have common sense, never in any affairs of life look on
such professions as worth a rush. Would Mr. W. himself, if
tried, in any affair wherein his temporal interest is concerned,
trust such professions as these ? If any man with whom he has
dealings, should profess to him that he had pawned for him, in
a certain place, a hundred pounds, evidently, yea professedly
using the expression as an ambiguous one, so that there is no
understanding by it, what is pawned there, whether a hundred
pound in money, or a hundred weight of stones : If he should
inquire of the man what he meant, and he should reply, you
have no business to search my heart, or to turn my heart inside
out ; you are obliged in charity to understand my words in the
most favourable sense : would Mr. W. in this case stick to his
own received rule? would he regard such a profession, or run
the venture of one sixpence upon it ? Would he not rather
look on such a man as affronting him, and treating him as
though he would make a fool of him ? And would not he
know, that every body else would think him a fool, if he should
suffer himself to be gulled by such professions, in things which
concern his own private interest? — And yet it seems, this is the
490 ANSWER TO SOLOMON WILLIAMS. VAKT 11.
^va)' ill wliicli he thinks he ought to conduct himself as a minis-
ter of Christ, and one intrusted by him in affairs wherein his
honour and the interests of his kingdom are concerned.
And now I desire it may be judged by such as are possess-
ed of human understanding, and are not disabled by prejudice
iiom exercising it, whether this notion of Mr. W.^s of making
a solemn profession of gospel-holiness in words of indiscrimi-
nate meaning, be not too absurd to be received by the reason
God has given mankind. This peculiar notion of his is appa-
rently the hfe and soul of his scheme ; the main pillar of his
temple, on which the whole weight of the building rests ; which
if it be broken, the whole falls to the ground, and buries the
builder, or at least his work, in its ruins. For if this notion of
his be disproved, then, in as much as it is agreed, that true god-
liness must be professed, it will follow, that it must be profess-
ed in words properly signifying the thing by a determinate
meaning, which therefore no ungodly men can use, and speak
true ; and that therefore men must have true godliness in or-
der to a right in the sight of God to make such profession, and
to receive the privileges depending thereon : which implies and
infers all those principles of mine which Mr. W. opposes in
his book, and confutes all that he says in opposition to them.
SECT. V.
Shewing that Mr. Williams, in su^jposing that wisanctified men
may profess such things, as he allows must be professed, and
yet speak true, is inconsistent with Mr. Stoddard, and with
himself
Mr. W. denies that in order to men being admitted to sa-
craments, they need make any peculiar profession, distinguished
from what an unregenerate man may make, (p. 44. c. p. 50. e.
6. c, d. e. 9. c. 10. c. e. 45. c. 46. o. & 53. e.) or that they need
to profess any thing but what an unregenerate man may say,
and speak true, (p. 47. c.) And that they need make no pro-
fession but what is compatible with an unregenerate state, (p.
8. d. e.) And yet the reader has seen what things he says all
must profess in order to come to sacraments. One thing he
says they must profess, is a real conviction of the heart, of
the divine truth of God's word ; that they do sincerely and
with all their hearts believe the gospel. And these things, he
says, are agreeable to the opinion of Mr. Stoddard, and the
doctrine he taught, (p. 32. />. c. &l p. 36. n.) Let us corn-
pare these things with the doctrine Mr. S. taught Mr. S.
taught, that natural men do not believe the gospel, (Benef. of
the Gosp. p. 89. b.) that they do not properly believe the word
Sect. v. Mr. W. inconsistent with Mr. S. <yc. 497
of God. (Guide to Christ, p, 26. d.) That they do not believe
the testimony ot" God, do not lay weight on the word of God ;
that they do not behove the report of the gospel. (Safety of
Ap. Edit. 2. p. 2'29. c. c.) That they do not receive God's testi-
mony, nor lay weight on it. (Ibid. p. 99.) That there is no man,
how great soever his profession, how large soever his knowledge,
that continues in a natural condition, who thoroughly believes
that truth ; i. e. that men may be saved by Christ's righteous-
ness. (Ibid. p. 4. d. (t, p. 5. d. r.) That common illumination
does not convince men of the truth of the gospel. (Benef. of
the Gosp. p. 148, 149.) How then could it be the doctrine Mr.
S. taught, that natural men may really and with all their hearts
believe and be convinced of the truth of the gospel ?
And Mr. VV. himself, in his sermons on Christ a King and
Witness, (p. 114, 115.) says, " man since the fall is naturally ig-
norant of divine truth, and an enemy to it, and full of prejudices
against the truth :"" and further, (Ibid. p. 114.) " The renewing
of the Holy Ghost makes an universal change of the heart and
life. He knows the doctrine contained in the Bible in a new
manner. — Before he had a view of the truth as a doubtful uncer-
tain thing ; he received it as a thing whif h was probably true ;
— and perhaps for the most part it appeared something likely to
answer the end proposed. But now the gospel appears to him
divinely true and real," &c. But how do these things consist
with men being, before conversion, sincerely and with all their
hearts convinced of the divine truth of the gospel? Can that
be, and yet men view it as a doubtful uncertain thing, as not yet
appearing to them divinely true and real ?
Again, Mr. W. supposes, that some unsanctified men may
speak true, and profess a hearty consent to the terms of the co-
venant of grace, a compliance with the call of the gospel, sub-
mission to the proposals of it, satisfaction with that device for
our salvation that is revealed in the gospel, and with the offer
which God makes of himself to be our God in Christ Jesus, a
fervent desire of Christ and the benefits of the covenant of grace,
and an earnest purpose and resolution to seek salvation on the
terms of it, (p. 11. c.) and a falling in with the terms of salva-
tion proposed in the gospel, with a renouncing of all other ways,
(which he speaks of as agreeable to Mr. Stoddard's opinion, p.
32. b. c.) Quite contrary to the current doctrine of Calvinistic
Divines; contrary to the opinion of Mr. Guthrie, whom he cites
as a witness in his favour, (pref. p. 4.) who insists on satisfaction
with that device for our salvation which is revealed in the gos-
pel, and with the offer which God makes of himself to be our
God in Christ, as the peculiar nature of saving faith. And con-
trary to the principles of Mr. Perkins (another author he quotes
us his voucher) delivered in these very words, which Mr, W
VOT,. IV. b.»
IWb ANaWKR TO »OLOMOK WILLIAMS. i-ART If.
cites in the present point, (p. 11.) " That a desire oi the favour
and mercy of God in Christ, and the means to attain that fa-
vour, is a special grace of God, and hath the promise of blessed-
ness : — That wicked men cannot sincerely desire these means of
eternal life, faith, repentance, mortification, reconciliation," &.C.
And it is exceedingly contrary to the constant doctrine of Mr.
Stoddard, (though he says it was his opinion,) who ever insisted,
that all unconverted sinners under the gospel are so far from
heartily consenting to the covenant of grace — and complymg
with the call of the gospel, and falling in witli the terms ol sal-
vation proposed in it, renouncing all other ways, as Mr. W. sup-
poses— that they are wilful rejecters of Christ, despisers of the
gospel, and obstniate refusers of offered mercy. So he says.
" The man that has but common grace — sets himself against
the way of salvation which God prescribes." (Nat. of Sav.
Conv.) " In awakened sinners, it is not merely from weakness,
but from pride and sturdiness of spirit, that they do not come
to Christ." (Safety of Ap. p. '229. c. d.) And in other places he-
says, that it is from the hardness and stubbornness of natural
men's hearts, that they do not comply with the gospel : That
there is a mighty opposition in their hearts to believe in Christ,
because it is cross to their haughty spirits : That they are ene-
mies to this way of salvation ; That they are dreadfully averse
to come to Christ. (See Book of three Sermons, p. 84. Guide
to Christ, p. 55. c. Safety of Ap. p. lOG. & 194. c.)
And this scheme of our author is in a glaring manner con-
trary to the doctrine of Mr. Williams himself, in his sermon on
Isaiah xiv. 11. (p. 25,26, 27.) Speaking to those whose natures
remain unrenewed and unsanctified (see his words p.2i>.d.) he
says, p. 27. b.c. " You are opposing all the means of your own
deliverance and salvation. The oflers of grace, the allurements
and invitations of the great Saviour of the W(jrld, have all been
ineffectual to persuade you to accept of deliverance from a sla-
very you are willingly held in. Nay, you strive against the liberty
of the sons of God, and labour to find out all manner of difficul-
ties and hindrances in the way of it. If you pray for it, you do
not desire it should yet come, but would stay a while longer."
And are these the persons who can truly profess, that they com-
ply with the call of the gospel, and submit to the proposals of it,
and are satisfied with the device for our salvation, and with the
offers of the gospel, and consent to the terms of the covenant of
grace with all^their hearts, renouncing all other ways ? It is not
much more easy to make these things consist with what he says
in his answer to Mr. Croswell, (p. 2G. b. c.) He there says,
" There is not a son nor daughter of Adam excluded from sal-
vation, who will accept Christ upon God's ofier, and take him in
his person and offices, and whole work of redemption, to be their
Sect. v. Mi-. W. inconsistent ivith Air. S, <^c. -lyi)
Saviour, and they find themselves willing to accept of Christ as
so oflered to them, and pleased with that device for their
salvation, and heartily choosing him to be to them, and in them,
wisdom, righteousness, sanctitication, and redemption." (See
also to the same purpose, Ibid. p. 3'2. e. &, p. 33. « 6. & p.
114. c.)
M. W. though he holds, that it is lawful for some unsancti-
fied men to come to sacraments, yet supposes it not to be lawful
for those thit are lukewarm in religion to come. (p. 35. d!. e.) So
that according to his scheme some unsanctified professors are
above lukewarmness ; that is to say, their hearts within them are
truly hot or fervent with Christian zeal, and they such as Christ
will never spue out of his mouth; in a great inconsistence with the
scripture. He suggests, that it is an injury done to the cause of
truth, in me to represent Mr. Stoddard as being of another opi-
nion, (p. 35. c. d. e.) But let us see whether such a representa-
tion be an injury to truth or no. Mr. S. taught, that natural m^
have no sincerity in them. (Guide to Christ, p. 60, (31.) That
their Jiearts are dead as a stone, that tlieir is no disposition or
inclination to any thing that is good, but a total emptiness of all
goodness. (Ibid. p. 63. 6.) That some of them have considerable
shews of goodness, there is an appearance of good desires, &;c.
but there is nothing of goodness in all this : that all they do is
in hypocrisy. (Benef. of the Gos. p. 73. d. c.) That they are ac-
tuated by a lust of self-love in all their religion; — If they are
swept and garnished, they are empty : there may be some simili-
tude of faith and love, but no reality, not a spark of goodness in
their hearts ; though corruption may be restrained, yet it reigns.
He speaks abundantly to the same purpose in his sermon, entitled.
'' Natural men are under the government of selt-love."
And Mr. W. himself, in his sermon on Psal. .\ci. I. describ-
ing carnal men, by which he means the same as unconverted
men, (as is evident through the book, particularly p. 36. c.) says
p. 27, 28. that to such " Religion looks like a dull unpleasant
kind of exercise, and so different from the sensual joys and plea-
sures which they choose, that they hate to set about it, as long
as they dare let it alone : and would do as little as ever they can
at it : — That when they durst not let it alone any longer, they
set about it, but would fain dispatch it as soon, and as easily as
they can ; because it seems to them a miserable uncomfortable
sort of life. Ask your own conscience, (says he,) see if this be
not the truth of the case." Now let the reader judge, whether
this be a description oi" persons whom it would be injurious to
represent as having nothing above lukewarmness.
Another thing, which Mr. W. supposes must be professed
in order to come to sacraments, and therefore according to him
)= what an unsanctified man can profess, and speak true. i«.
500 ANSWER TO SOLOJION WILLIAMS. ^AKT li-
'' That they with all their hearts cast themselves upon the mercy
of God, to help them to keep covenant." (p. 31. c. & p. 32. a.)
And yet elsewhere he mentions a depending on Christ for things
of this nature, as a discriminating mark of a true Christian. (Ser.
©n Ch?'ist a King and Witness, p. 19. c.) Under an use of exami-
nation, he there suys, " Do you depend on Christ to protect you
from all your spiritual enemies, to restore you to holiness, to
subdue all your heart to the will of God, to make you partakers
of his image and moral perfections, and in that way to preserve
and lead you to your true perfection and eternal happiness ?"
Mr. W. supposes (p. 36. a. b. c.) that the profession men
must make in order to come to Sacraments, implies real friend-
ship to God, loving God more than his enemies, lovinghim above
the world : and therefore according to Mr. W. unsanctified men
may make this profession also, and speak true: Contrary to the
whole current of scripture, which represents unsanctified men as
the enemies of God, those that have not the love of God in them-
under the power of a carnal mind, &c. And contrary to the una-
nimous voice of all sound divines, yea, of the whole christian
world. Mr. W. in the forementioned place blames me, that I
had intimated (as he supposes) that the profession which Mr.
Stoddard taught to be necessary, did not imply real friendship,
and loving God above his enemies, and above the world. Let
us then compare this with Mr. S — d's doctrine, as extant in his
writings. He speaks of it as a property of saving grace, wherein
it specifically differs from common grace, that a true love to
God prizes God above all the world. (Nat. of Sav. Conv. p. 7.
?>. c.) That every natural man prefers vain and base things be-
fore God. (Ibid. p. 90. 6.) That they are all enemies to God,
and the very being of God. (Ibid. p. 5. c. d. and p. 97.) That
their hearts are full of enmity to God. (Ibid. p. 55 e.) That
they have an aversion to those gracious actions of loving God,
and trusting in Christ, and are under the dominion of a contrary
inclination. (Ibid. p. 67.) That those of them whose consciences
are enlightened, and are reforming their lives, have no love ; and
that it is a burden to them that they suspect there is such a God,
that they Avish there was not such an one. And that they are
haters of God, and are so addicted to their own interest, that
they have a bitter spirit towards God, have an ill affection to
him, and are adversaries to his felicity. (Ibid. p. 97. Three
Serm. p. 38, 39.) That they are governed by a spirit of self-
love, and are wholly destitute of love to God ; that some of them
confess that they have but little love to God ; but indeed they
have not one spark of love to God in their hearts. (Three Serm.
p. 48.) That they set their interest at the right hand of God's
glory, — as if God's honour were not to be regarded, compared
M!ith their interest. &c. &c. (Ibid. p. 63. 64.)
Sect. v. Mr. W. inconsistent with Mr. S. ^c. 501
So Mr. W. himself (Christ a King and Witness, p. 145. e.)
plainly supposes, that before conversion men love the world more
than God. For speaking of the nature of the change wrought
in conversion, he says, things are quite turned about, Cod and
Christ are got into the place the world had before. (Ibid.p.18.6.)
Again he says, " You must know that there is no man who is not
either a true subject to Christ, or his enemy. That man who does
not submit to Christ as his King and Lord, by bearing true faith
and allegiance to him, is the enemy of Christ and his kingdom.
Such are all they who will not depend on him, believe in him,
give up themselves, and all to him." And again, (p. 106. e. 107.
a.) " Man since the fall has a natural unlikeness to God, and
hates the holiness and purity of the divine nature." And in his
sermon on Isa.xlv. 11, he says to his hearers. If your nature re-
main unrenewed and unsanctified, you are the enemies of
God and Christ by wicked works, and an impure heart. — But
yet now it seems, some of those may profess real friendship to
Christ, and loving him above the world, and speak true.
And these thmgs are no loss inconsistent with what Mr. W.
says in the very book under consideration. He here says, (p.
36.) " Why should any divine now tell us, that these same pro-
fessions do not imply that there are any pretences of any real
friendship,that they import no pretence of loving God more, yea,
not so much as his enemies, no pretence to love God above the
world ?" — When he himself is the divine that tells us so, or
plainly supposes so in this very book of his. For, in p. 8, 9,
having mentioned the profession communicants may be re-
quired to make, he then says, that such a profession contains all
that is essential to true religion in it ; and if this is the first fruit
of the love of God, it is true godliness : Plainly supposing, that
persons may have these things without the love of God ; as the
reader will see more evidently if he views the place. So that
the profession must imply real friendship, and love to God, even
above the world ; and yet must contain only such things as may
be wither without the love of God indiscriminately.
Mr. W. allows, that in order to come to sacraments men
ought to profess a subjection to Christ with all their hearts, (p.
lO. d.) and to be devoted to the service of God, (p. 49. rf.) and to
give up themselves to Christ, to be taught, ruled, and led by him
in a gospel-way to salvation, (p. .31. e. and p. 32. a.) And though
he and Mr. Stoddard taught, that it is lawful for some unsancti-
fied men to come to sacraments, yet Mr. W. supposes it to be
unlawful for any to come to sacraments, serving two masters ;
and says Mr. S. taught that they ought to covenant with God with
their whole hearts, and give up all their hearts and lives to Christ.
We are therefore to understand Mr. W. that some unsanctified
502 ANSWER TO SOLOMON WILLIAMS. PAIIT II.
men can profess all these things, and speak true. Strange doc-
trine for a Christian divine ! Let us see whether Mr. S. taught
such doctrine. He taught that faith in Christ is the first act of
obedience, that any sinner does perform ; tliat it is by faith that a
man first gives himself to be God^s servant. (Safety of App. p.
'ii'iS. e. p. 229. a.) That all those who are not converted, are un-
der the dominion of sin, enemies to God. (Ibid. p. 5. c. d.) Tliat
there is no obedience to God in what they do, who have only
common grace ; That they do not attend the will of God, (Ibid.
p. 7. d.) That all unizodly men are servants to Satan, and live
in a way of rebellion against God. (Ibid. p. 94. 6.) That they
are enemies to the authority of God ; to the wisdom, power,
and justice of Gotl, yea to the very being of God ; they have a
preparedness of heart to all wickedness that is committed in the
world, if God did not restrain them : that if they were in the cir-
cumstances that the fallen angels were in, they would be as the
very devils; (Ibid, p.95.) That their hearts are like the hearts of
devils, as full of sin as a toad is full of poison, having no inclina-
tion to any thing that is good. (Guide to Christ, p. 68 ; see also
Benefit of the Gospel, p, 130. a. h.) That they utterly neglect
the end they were made for, and make it their business to serve
themselves; they care not whether God's glory sinks or swims.
(Three Sermons, p. 62.) That they hate God, because God
crosses them in his laws. (Ibid. p. 38. c.) These are the men,
which Mr. W. supposes must, and may (some of them) truly
profess a subjection to Christ with all their hearts, and to be de-
voted to Christ ; and the men that Mr. S. taught, might cove-
nant with God with their whole heaits, and give up all their
hearts and lives to Christ. Mr. Stoddard taught, that men that
have but common grace, go quite in another path than that which
God directs to — That they set themselves against the way of sal-
vation God prescribes ; Safety, p 10.) That man in his natural
state is an enemy to the way of salvation ; That he is an enemy
to the law of God, and the gospel of Jesus Christ. (Ibid. p. 106.
6. c.) But yet these, if we believe Mr. W. may truly profess a
subjection to Christ with all their hearts, and give up themselves
to him, to be taught, ruled, and It^d by him in a gospel-way of
salvation. Yet if we believe him, we must have the trouble of
disbeheving him again ; f >r in these things he is as inconsistent
with himself, as ho is witli Mr. S. For in his Sermon, on Isa.
xlv. 11. (p. 26, 27.) he says to those whose natures are unre-
newed and unsanctified, " If you are without Christ, you are in
a state of slavery to sin, led about of divers lusts, and under the
reigning power and dominion of your cr)rruptions, which debase
your souls, and bring them down from the dignity of tlieir nature,
to the vilest, most shameful and accursed bondage. And by
Sect. v. Mr. W. inconsistent with Mr. S. ^c. dO'o
means of sin, ye are in bondage to the devil, the most hateful
and accursed enemy of God and your own souls ;* and are op-
posing all the means of your own dtiiverance. The oHers of
grace, the calls and invitations of the gospel, have all been in-
efllectual to persuade you to accept of deliverance from a slavery
you are willingly held in. Nay, you strive agiunst the liberty
of the sons of God." And yet some of these are (it we believe
what Mr. VV now says) suhjec t to Christ with all their hearts,
give up all their hearts and lives to Christ, and give up them-
selves to be taught, ruled, and led by him in a gospel-way to
salvation. Mr. W. in his sermons on Christ a King and Wit-
ness, (p. 81.) under a use of examination, giving marks of trial,
says, " Have you unreservedly given up your souls and bodies
to him ? [viz. Christ.] You must be all Christ's, and have no
other Master. You must be given to him without reserve, both
in body and spirit, which are his." But now it seems, these
aie no discriminating evidences of true piety : he says, (ibid.p.
118.) " A man naturally hates God should reign." And (p.
119. c.) speaking of the natural man, he says, " He hates to be
controlled, and in all things subjected to God ; he really owns
no God but himself." But if so, then certainly he is not sub-
ject to God wath all his heart.
Our author in the book more especially attended to, says,
(p. 31. d. e.) He knows of nobody who has any controversy
with me in what he calk; my loose way of arguing, in my saying,
" The nature of things seems to ati'ord no good reason why the
people of Christ should not openly profess a proper respect to
him in their hearts, as well as a true notion of him in their
heads." And then, in that and the following page, proceeds
to show what respect Mr. S. and those thattl.ink uith him, sup-
pose men must profess in order to come to the Lord's supper ;
and (in p. 33. a.) speaks of such a profession as is equally ho-
nourable to Christ, with a profession of saving grace. And as,
according to Mr. W. no profession discriminating what is pro-
fessed from common grace, can be required, so common grace
must be supposed to be a proper respect to Christ in the heart.
Now let us see what Mr. S. says : — " There is (says he) an op-
position between saving and common grace ; — they have a con-
trariety one to another, and are at war one with the other, and
would destroy one the other. Common graces are lusis^ and
do oppose saving grace. (Nat. of Sav. Conv. p. 9. d. e.) " Men
that are in a natural condition, such of them as are addicted to
morality and religion, are serving their lusts therein. The most
orderly natural men do live in an ungodly life ; — yea, their very
* And yet now it seems, some such do serve but one maeter, aad give up
themselves to Christ to be led by him.
504 ANSWER TO SOLOMON WILHAMs. PART U.
religion is iniquity." (Ibid. p. 9G,97.) — " Their best works are
not only sinful, but properly sins ; they are actuated by a spirit,
of lust in all that they do." (Saf. of App. p. 168. r/.)— " Moral
virtues do not render men acceptable to God ; for though they
look like virtues, yet they are lusts.''' (Ibid. p. 81.) — Now the
question plainly is, Whether lust can be a proper respect to
Christ in the heart ? And, Whether a profession which implies
no more in it, be equally honourable to Christ, as a credible
profession of a gracious respect to him.
SECT. Vf.
Concerning Visibility without apparent Prohahiliiy.
Mr. Stoddard (Appeal, p. 16.) says thus ; " Such persons
as the apostles did admit into gospel churches, are fit to be ad-
mitted into them ; but they admitted many that had not a tho-
rough work of regeneration. Indeed by the rule that God has
given for admissions, if carefully attended, more unconverted
persons will be admitted, than converted."
This passage I took notice of in my book, where I say.
'* I would humbly inquire, How those visible qualifications can
be the ground of a rational judgment, that a person is circum-
cised in heart, which nevertheless at the same time, we are sen-
sible, are so far from being probable signs of it, that they are
more frequently without it, than with it," &c. This seems to
be a terrible thing in Mr. W.'s way, which he strikes at from
time to time ; and is an impediment he boggles at exceed-
ingly. One while he pretends, he can give a sufficient an-
swer : (p. 7, 8.) At another time he pretends, that I remove
the difficulty myself: (p. I'J.) Then again, in the same page,
he pretends to solve the difficulty ; and then in the next page
pretends, that if the case be as I say. That we cannot form a
rational judgment that a thing is, which at the same time, and
under that degree of light we tnen stand in, it more probably
is a mistaken one, than not, yet it can argue nothing to the
case; seeing the judgment we do form, is directed by a rule
which is appointed for us. But still as if not satisfied with
these answers and remarks, he seems afterwards to suggest,
that Mr. S did not express this as his own sentiment, but as Mr.
Cotton's, as a gentleman of the same principles with Mr. Ma-
ther, using it as argumentuni ad hominem. See p. 33.
In p. 34. a. he expressly says, " Mr. S. does not say, That
when the rule which God has given for admissions is care-
Sect. vi. Of Visibility without Prohahility. 505
fully attended, it leaves reason to believe, that the greater
part of those who are admitted, are enemies to God," &c. —
True, he does not say this in terms : but he says, " more un-
converted persons will be admitted, than converted :" — which
is equivalent. And (p. 133. a.) Mr. W. presumes confidently
to affirm, that Mr. S. says this [the thing fore-mentioned] not
with peculiar relation to his own scheme, but only as an applica-
tion of a saying of Mr. Cotton's, who was of a different opi-
nion, and said upon a different scheme ; to shew, that upon
their own principles, the matter will not be mended. But this
is contrary to the most plain fact. For Mr. S. having said. The
apostles admitted many unconverted, he immediately adds the
passage in dispute, indeed by the rule, &c. plainly expressing his
own sentiment ; though he backs it with a saying of Mr. Cot-
ton's. So, Mr. Cotton's words come in as a confirmation of
Mr. S d's ; and not Mr. S d's as an application of Mr.
Cotton's. However, Mr. W. delivers the same sentiment as his
own, once and again, in his book : he delivers it as his own sen-
timent, (p. 34.) that probably many more hypocrites, than real
saints, do make such a profession, as that which must be accepted.
He delivers it as his own sentiment, (p. 61. e.) That the apostles
judged it likely, that of the Christians taken into the church under
their direction, as many were hypocrites in proportion to their
number, as of those that were taken into the Jewish church. —
And as to the latter, he delivers it as his sentiment, (p. 24. a.)
That the body of the people were notregenerate. So that, accord-
ing to his own sentiments, when the apostolical rule of taking
in is observed, the body of those who are admitted will be
hypocrites.
Now therefore, I desire that this matter may be examined
to the very bottom. — And here let it be considered, whether the
truth of the following things be not incontestable.
1. If indeed by the rule God has given for admissions, when
it is carefully attended, more unconverted persons will be ad-
mitted, than converted ; then it will follow. That just such a visi-
bility or visible appearance of saintship as the rule requires, is
more frequently without real saintship, than with it.
2. If Mr. S. and Mr. W. had just reason from the holy
scripture, and divine providence, to think thus, and to publish
such a sentiment, and the Christian church has good reason
to believe them ; then God has given the Christian church
in its present state, (dark and imperfect as it is,) good reason to
think so too.
3. If Christ by the rule he has given for admissions, requires
his churches to receive such a visibility or appearance, which he
has given the same churches at the same time reason to judge to
VOL. IV. 64
506 ANSWER TO SOLOMON WILLIAMS. PARTI/,
be an appearance that for the most part is without godhness, or
more frequently connected with ungodhness; then he requires
them to receive such an appearance, as he at the same time has
given them reason to think does not imply a probability of god-
liness,'but is attended rather with a probability of ungodliness.
For that is the notion of probability ; an appearance, which so
far as we have means to judge, is for the most part connected
with the thing.* Therefore the sign or appearance, let it be what
it will, implies a probability of that which we have reason to
think it is for the most part connected or attended with. Where
there is only probability without certainty, there is a peradventure
in the case on both sides; or in vulgar language, the supposition
on both sides stands a chance to be true. But that side which
most commonly proves true in such a case, stands the best
chance; and therefore properly on that side lies the probability.
4. That cannot be a credible visibility or appearance, which
is not a probable appearance. To say, a thing is credible and
not probable, is a contradiction. And it is impossible rationally
to judge a thing true, and at the same time rationally to judge a
thing most probably not true. Therefore it is absurd (not to
say worse,) to talk of any divine institution, leading us thus to
judge. It would be to suppose, that God by his institution has
made that judgment rational, which he at the same time makes
improbable, and therefore irrational.
This notion of admitting members into the church of Christ
without and against probability of true piety, is not only very in-
consistent with itself, but very inconsistent with what the com-
mon light of mankind teaches in their dealings one with another.
Common sense teaches all mankind, in admission of members
into societies, at least societies formed for very great and im-
portant purposes, to admit none but those concerning whom
there is an apparent probability, that they are the hearty friends
of the society, and of the main designs and interests of it; and
especially not to admit such concerning whom there is a greater
probabihty of their being habitual fixed enemies. But thus it is,
according to Mr. S.'s and Mr, W.'s doctrine, as well as the
doctrine of the scripture, with all unsanctified men in regard to
the church of Christ. They are enemies to the head of the so-
+ Mr. Locke thus defines probability. (Hum. Und 7th edit. 8vo. vol. ii.
p. 273.) " Probabihty is nothing but the appearance of such an agreement or
disagreement, by the intervention of proofs, whose connection is not constant and
immutable, or at least is not perceived to be so; but is, or appears for the most
part to be so ; and is enough to induce the mind to judge the proposition to be
true, or false, rather than the contrary.
And Mr, W. himself (p. 139.) says, " It is moral evidence of gospel sm-
cerity, which God's word makes the church's rule," &c. Now does such an ap-
pearance, as we have reason at the same time to think is more frequently without
go3p€l-hnline.''i than with it, amount to moral evidence of gospel sincerity ^
Sect. VII. Concerning a converting' Ordinance. 507
ciety, enemies to his lionoiK- and authority, and the work of sal-
vation in the way of the gospel ; the upholding and promoting of
which is the main design of the society. The church is repre-
sented in scripture as the household of God, in a peculiar manner
intrusted with the care of his name and honour in the world, the
interests of his kingdom, the care of his jewels, and most precious
things. And would not common sense teach an earthly prince
not to admit into his household such as he had no reason to look
upon so much as probable friends and loyal subjects in their
hearts ? but rather friends and slaves in their hearts to his enemies
and competitors for his crown and dignity? The visible church
of Christ is often represented as his city and his army. Now
would not common sense teach the inhabitants of a besieged
city to open the gates to none, but those concerning whom there
is at least an apparent probability of their not being enemies?
And would any imagine, that in a militant state of things it is a
likely way to promote the interest of the war, to fill up the army
with such as are more likely to be on the enemies' side in their
hearts, than on the side of their lawful and rightful prince, and
his faithful soldiers and subjects ?
SECT. VII.
Concerning the Lord^s Supper being a converting ordinance.
Though Mr. W. holds, that none are to be admitted to the
Lord's supper, but such as make a credible profession of real
godliness, and are to be admitted under that notion, and with
respect to such a character appearing on them ; yet he holds at
the same time, that the Lord's supper is a converting ordinance,
an ordinance designed for the bringing of some men that have
not such a character, to be of such a character, (p. 14. c. d. p. 15.
p. 35. a. b. p. 83. b. p. 100. e. p. 101. a. p. 126, 127.) It is
evident, thatthe meaningof thosedivines who speak of the Lord's
supper as a converting ordinance, is not merely that God in his
sovereign providence will use it as an occasion of the conversion
of some ; but that it is a converting means by his institution
given to men, appointing them to use it for this purpose. Thus
Mr. Stoddard expressly declares. That the Lord's supper is
instituted to be a means of regeneration, (Doct. of Inst.
Churches, p. 22. a.) instituted for the conversion of sin-
ners, as well as the confirmation of saints ; (Appeal, p. 70. c.
p. 71. a.) that the direct end of it is conversion, when the sub-
ject that it is administered unto, stands in need of conversion.
(Ibid. p. 73, 74.) And thus Mr. W. after Mr. S. speaks of the
Lord's supper as by Christ's appointment a proper means of
508 ANSWER TO SOLOMON WILLIAMS. PART II.
the conversion of some that are unconverted; (p. 100. e.p. 101.
a.) so he speaks of it as instituted for the conversion of sinners
(p. 126. and 127.)
Now if so, what need of men being, to rational charity,
converted already, in order to their coming to the Lord's supper ?
Is it reasonable to suppose God would institute this ordinance
directly for that end, that sinners might be converted by it; and
then charge his ministers and churches not to admit any that
they had not reasonable ground to think were converted al-
ready ? — Mr. W. (in p. 83. b.) supposes two ends of Christ's
appointing the communion of the Christian church ; that such
as have grace already should be under proper advantages to gain
more, and that those who have none, should be under proper
advantages to attain grace. But this ill consists with other parts
of his scheme. — If a king should erect a hospital for the help of
the poor, and therein has two ends; one, the nourishing of such
as are in health, and the other, the healing of the sick ; and
furnishes the hospital accordingly, with proper food for the
healthy, and proper remedies for the sick : but at the same time
charges the officers, to whom he commits the care of the hospital
by no means to admit any, unless it be under a notion of their
being in health, and from respect to such a qualification in them,
and unless they have reasonable ground and moral evidence to
induce them to believe that that they are well : And if this pre-
tence should be made to justify such a conduct, that the hospital
was indeed designed for the healing of the sick, yet it was design-
ed to confer this benefit only on such diseased people as were
hypocrites, and made a profession and pretence of being in health;
will any man presume to say, that such a conduct is agreeable to
the dictates of the understanding of rational beings ? And to sup-
pose, that such should be the conduct of the infinitely wise God,
is as unscriptural as it is unreasonable. We often read in
God's word, of men's being convinced of their wickedness, and
confessing their sins, as a way to be healed and cleansed from
sin : But where do we read of men's pretending to more good-
ness than they have, and making an hypocritical profession and
shew of goodness, in order to their becoming good men ? *
*Mr. Williams (p. 42.) owns, that persons must make a profession wherein
they make a shew of being wise virgins, in order to come into the visible Church.
And (p. 35. e.) he owns, that all visible saints who are not truly pious, are hypo-
crites. Again, it may be observed, he abundantly insists, that men who have
no more than common grace and moral sincerity, may lawfully come to sacra-
ments ; and yet by what he says, (p. 35. e.) they must profess more. So that
men who have no more must profess more ; and this, it seems, according to
divine institution ! — Again he says, (p. 35. a. b. c.) That one end God designed
by appointing men to be brought into the Church, is, that through divine grace
they might effectually be brought to Christ, to give him the whole possession of
their hearts ; and yet m the very next paragraph (p. 35. e. and 36. a.) he speaka
of it as unlawful for men to come to sacraments till they give up 'all their hearts
to Christ.
Sect, vii. Concerning a converting Ordinance. 509
Where have we a divine institution, that any who are wolves
should put on sheep's clothing, and so come to his people, that
they may believe them to be sheep, and under this notion receive
them into the flock, to the end that they may truly become of
his sheep ?
But to examine this matter, of the Lord's supper being a
converting ordinance to ungodly men professing godliness, a
little more exactly. U Christ has appointed the Lord's supper
to be a converting ordinance to some such as these, then he
has appointed it either only for such of them as are mistaken,
and think themselves godly when they are not ; or he has ap-
pointed it not only for such, but also for such as are sensible
ihey are ungodly.
If it be appointed as a converting ordinance only for such
as are mistaken, and think themselves converted ;^then here is
an institution of Christ, which never can, in any one instance, be
made use of to the end for which he has appointed men to use
it. It cannot be used for this end by those who admit members
and administer the ordinance : For they, as Mr. W. says, must
admit none but such as they are bound by the rule of Christ to
look upon as godly men already, and to administer the sacrament
to them under that notion, and with respect to such a character.
Neither can it be used to such a purpose by any of the com-
municants: For by the supposition, they must be all such as
think they are converted already, and also come under that
notion. So that by this scheme of things, here is an institution
appointed to be upheld and used in the church, which the insti-
tution itself makes void and impossible. For, as was observed
before, the notion of a converting ordinance has not a reference
to any secret decree of God, how he in his sovereign pleasure
will sometimes use it ; but to his institution given to men, appoint-
ing the end for which they should use it. Therefore, on the
present supposition, the institution appoints the Lord's supper to
be used in some cases for the conversion of sinners, but at the
same time forbids its being either given or received under any
other notion than that of the communicant's being converted
already: Which is in effect to forbid its being either given or
received for the conversion of the communicant, in any one
instance. So that the institution effectually destroys and disan-
nuls itself. — But God forbid that we should ascribe any such
inconsistent institutions to the divine head of the church !
Or if the other part of the disjunction be taken, and it be
said, the Lord's supper is appointed for the conversion of some
that are sensible they are ungodly or unconverted, the conse-
quence is no less absurd, on Mr. W.'s principles. For then the
scheme is this. The institution requires some men to make a pre-
tence of real piety, and to make a public solemn profession of gos-
510 NSWER TO SOLOMON WILLIAMS. PART U.
pel-holiness, which at the same time they are sensible they have
not; and this, to the end that others may look upon them to be
real saints, and receive them to the Lord's supper under that
notion: Not putting on a disguise, and making a shew of what
they have not, through mistake, but doing it consciously and
wilfully, to the honour and glory of God ; And all this strictly
required of them, as the instituted means of their becoming real
saints, and the children of God !
Mr. W. says, (p. 14. d.) " Since it is God's will, that his
church should admit all such visible saints, [viz. such as he had
been speaking of,] it follows, that the Lord's supper is a conver-
ting ordinance to such of them as are unconverted." But Mr. W.
is mistaken as to his consequence. The Lord's supper is not in-
stituted to be a converting ordinance to all unconverted men,
whom it is God's will the church should admit. For it may be
the church's duty, and so God's will, to admit those that live
secretly in the grossest wickedness, as adultery, uncleanness,
deism, &:c. Such men as these may make a fair profession, and
the church may be ignorant of their secret wickedness, and
therefore may have no warrant to reject them : But yet it will
not follow, that God by his institution has given such a lawful
right to the Lord's supper, having appointed it to be a conver-
ting ordinance to them.
SECT. vin.
The notion o/moral sincerity 's6em^ the qualification, whichgives
a lawful right to Christian sacraments, examined.
Though our author disdains the imputation of any such
notion, as that of men's being called visible and professed saints
from respect to a visibility and profession of moral sincerity :
Yet it is manifest, that in his scheme, (whether consistently or
no, others must judge,) moral sincerity is the qualification which
entitles, and gives a lawful right, to sacraments. For he holds,
that it is lawful for unsanctified men, who have this qualification,
to come to sacraments ; and that it is not lawful for them to
come without it. Therefore I desire this notion may be
thoroughly examined.
And for the greater clearness, let it be observed what sin-
cerity in general is. Now sincerity, in the general notion of it,
is an honest conformity of some profession or outward shew of
some inward property or act of mind, to the truth and reality of
it. If there be a shew or pretence of what is not, and has
no real existence, then the pretence is altogether vain ; it is
Sect. viii. Of moral Sincerity. 511
only a pretence, and nothing else : And therefore is u pre-
tence or shew without any sincerity, of any kind, either moral
or gracious.
I now proceed to ofler the following arguments against the
notion of moral sincerity being the quahfication, which gives a
lawful right to sacraments.
I. There is no such thing as moral sincerity, in the covenant
of grace, distinct from gracious sincerity. If any sincerity at all
be requisite in order to a title to the seals of the covenant of
grace, doubtless it is the sincerity which belongs to that covenant.
But there is only one sort of sincerity which belongs to that
covenant ; and that is a gracious sincerity. There is but one sort
of faith belonging to that covenant; and that is saving faith in
Jesus Christ, called in scripture unfeigned faith. As for the faith
of devils, it is not the faith of the covenant of grace.
Here the distinction of an internal and external covenant,
will not help at all ; as long as the covenant, of which the sacra-
ments are seals, is a covenant of salvation, or a covenant pro-
posing terms of eternal salvation. The sacraments are seals of
such a covenant. They are seals of the New Testament in
Christ's blood, (Matt. xxi. 28. Luke xxii. 28.) a Testament
which has better promises than the Old, (Heb.viii. 6.) and which
the apostle tells us, makes us heirs of the eternal inheritance.
(Heb. i X. 15.) — Mr. W. himself speaks of the covenant sealed in
baptism, as the covenant proposing terms of salvation, (p. 23.6. c)
So he speaks of the covenant entered into by a visible people,
as the covenant in which God ofters everlasting happiness,
(p. 24, 25.) But there is no other religion^ no other sin-
cerity, belonging to this covenant of salvation, but that which
accompanies salvation, or is saving religion and sincerity. As
it is written, (Psal. li. 6.) Behold, thou desirest truth in the in-
ward parts.
There is what may be called a moral sincerity, in distinction
from saving, in many moral things; as in loving our friends and
neighbours, in loving our country, in choosing the Protestant re-
ligion before the Popish, in a conscientious care to do many
duties, in being willing to take a great deal of pains in religion,
in being sorry for the commission of such and such acts of
wickedness, &c. But there are some duties, which, unless they
are done with a gracious sincerity, they cannot be done at all.
As Mr. Stoddard observes, (Safety of Ap. p. 216.) "There are
some duties which cannot be done but from a gracious respect
to God." Thus, there is but one sort of sincerity in loving God as
God, and setting our hearts on him as our highest happiness,
loving him above the world, and loving holiness above all the ob-
jects of our lusts. He that does not these things with a gracious
sincerity, never really doth them at all. He that truly does
512 ANSWER TO SOLOMON WILLIAMS. PART 11.
them, is certainly a godly man; as we are abundantly assured
by the word of God. So, there is but one sort of sincere and cor-
dial consent to the covenant of grace, but one sort of giving all
our hearts to Jesus Christ ; which things Mr. W. allows to be
necessary, to come to sacraments. That to which a man's heart
is full of reigning enmity, he cannot with any reality at all cor-
dially consent to and comply with : but the hearts of unsanctified
men are full of reigning enmity to the covenant of grace, accord-
ing to the doctrine of scripture, and according to the doctrine
of Mr. S. and Mr. W. too, as we have seen before.
However, if there were any such thing, as being heartily
wilhng to accept of Christ, and a giving all our hearts to Christ,
without a saving sincerity, this would not be a complying with
the terms of a covenant of salvation. For it is self-evident, that
only something which is saving, is a compliance with the terma
of salvation. Now Mr. W. himself often allows (as has been
observed) that persons must comply with the terms of the cove-
nant of grace, in order to come to sacraments. Yet because he
also in effect denies it, I shall say something further in confirma-
tion of it.
1. The sacraments are covenant privileges. Mr. W. him-
self calls them so. (p. 5. a. h.) Covenant privileges are cove-
nant benefits, or benefits to which persons have a right by the
covenant. But persons can have no right to any of the benefits
of a covenant, without compliance with its terms. For that is
the very notion of the terms of a covenant, viz. Terms of an
interest in'the benefits of that covenant. It is so in all covenants
whatsoever ; if a man refuses to comply with its conditions, he
can claim nothing by that covenant.
2. If we consider the sacraments as seals of the covenant,
the same thing is evident, viz. That a man can have no right
to them without a compliance with the terms. The sacraments
are not only seals of the offer on God's part, or ordinances God
has appointed as confirmations of the truth of his covenant, as
Mr. W. seems to insist, (p. 74, 75.) For considered merely as
seals and confirmations of the truth of the gospel, they are (as
miracles and other evidences of the Christian religion) seals
equally given to Christians, Jews, Deists, moral and vicious and
the whole world that knows of them. Whereas, it is manifest,
in the nature of the thing, sacraments are seals of the covenant to
be applied to the communicant, and of which he is the immediate
subject, in a peculiar manner, as a party in covenant Other-
wise, what need would there be of his being one of God's cove-
nant people, in any sense whatsoever?
But now it is not reasonable to suppose, that the seal of the
covenant belongs to any man, as a party in the covenant, who
will not accept of and co.mply with the covenant. He that re-
>SiECT. Viu, Of moral Si /Iter it ij. olo
iects the covenant, and will not comply with it, has no interest
in it. And he that has no interest in the covenant, has no right
to the seals ; for the covenant and its seals go together. It is so
in all covenants among mankind ; after a man has come into a
bargain proposed and oflered by another, yielding to tlie terms
of it, he has a right to have the bargain sealed, and confirmed
to him, as a party in the covenant ; but not before.
And if what the communicant does be a seal on his part
also, as the nature of the thmg demonstrates, seeing he is active
in the matter, and as Mr. W. seems vvilimg to allow, (p. 75.) it
will follow, with equal evidence, that a man cannot lawfully par-
lake, unless he yields to, and complies with the covenant. To
what purpose is a man's sealing an instrument or contract, but
to confirm it as his own act and deed, and to declare his compli-
ance with his part of the contract. As when a servant seals his in-
denture, it is a testimony and ratification of his compliance as
to the proposed contract with his master. And if a covenant of
friendship be proposed between two parties, and they both put
their seal to it, hereby they both testify and declare their mutual
friendship.
It has been already observed, that unsanctified men, while
such, cannot with any sincerity at all testify a present cordial
compliance with the covenant of grace: and as they cannot do
this, so neither can they with any sincerity promise a future com-
pliance with that covenant. Mr. W. often allows, that in order
to Christian communion men must promise a compliance with
the covenant, in its spiritual and saving duties ; that they will be-
lieve and repent in the sense of the covenant, willingly accept
of Christ and his salvation, love him and live to him, and will do it
immediately, henceforward, from this moment. (p. 25. c. e. p. 26.
a. p. 28. a. c. and p. 76. a. b.) But how absurd is this, when
at the same instant, wliile they are making and uttering these
promises, they are entirely averse to any such thing; being then
enemies to Christ, willingly rejecting him, opposing his salvation,
striving against it, labouring to find out all manner of difficulties
and hindrances in the way of it, not desiring it should come yet.
«Src.; which our author, in a place fore-cited, says is the case
with all unsanctified men.
And when unsanctified men promise that they will spend
the rest of their lives in universal obedience to Christ, there is
no sincerity in such promises; because there is not such a heart
in them. There is no man but a true disciple of Christ, that is
willing thoroughly to deny himself for him, and follow him in a
way of obedience to all his commands, unto the end, through all
difficulties which Christ has given his followers reason to expect,
or commanded them to prepare for ; as is evident by Christ's
frequent declarations. (Luke xiv. 25—3.'?. Matfh. x. 37. 38. 3f>.
Votj. TV. 6.'>
514 ANSWER TO SOLOMON WILLIAMS. PART II-
chap. xiii. 44, 45, 46, and many parallel places.) If an un-
sanctified man thinks he is willing, he does not know his own
heart. If he professes to be willing, he does not know what he
says. The difficulty and cost of it is not in his view : and there-
fore he has no proper willingness to comply with the cost and
difficulty. That which he is willing for, with a moral sincerity,
is something else, which is a great deal easier, and less cross to
flesh and blood. Suppose a king should propose to a subject
his building him such a tower, promising him a certain reward.
If the subject should undertake it, not counting the cost, thinking
within himself that the king meant another sort of tower, much
cheaper ; and should be willing only to build that cheap one,
which he imagined in his own mind ; when he would by no
means have consented to build so costly a tower as the king pro-
posed, if he had understood him right: such a man could not
be said properly to be willing to comply with his prince's pro-
posal, with any sincerity at all. For what he consents to with a
moral sincerity, is not the thing which the king proposed.
The promises of unsanctified men are like the promises ot
the man we read of (Luke ix. 57, 58. ) who said. Lord, I will
follow thee whithersoever thou goest. To whom Christ replied.
The foxes have holes, and the birds of the air have nests, but the
Son of Man hath not where to lay his head. When he made his
promise, he probably quite mistook the thing, and did not ima-
gine, that to follow Christ wherever he went would be to follow
him in such poverty and hardship. I suppose, the rich young
man we read of ( Mark x. 17, &c.) might have what is called
moral sincerity. But he had no sincerity in the covenant of
grace. When he came to Christ to know what he should do to
have eternal life, it is probable he ignorantly thought himself
willing to yield himself to Christ's direction. Yet when it came
to a trial, and Christ told him he must go and sell all that he
had, and give to the poor, it proved that he had no sincerity of
willingness at all for any such thing. — So that it is evident, how-
ever unsanctified men may be morally sincere in some things,
yet they have no sincerity of any sort in that covenant, of which
the sacraments are seals ; and that moral sincerity, distinct from
gracious, in this covenant, is a mere imagination, there being
indeed no such thing.
II. Another argument against this notion of moral sincerity,
giving a right to church communion, is this : A quality that is
transient and vanishing, can be no qualification of fitness for a
standing privilege. Unsanctified men may be very serious,
greatly afl'ccted, and much engaged in religion ; but the scrip-
ture compares their religion to a lamp not supplied with oil,
which will go out, and to a plant that has no root nor deepness of
farth. which will soon wither; and compares such unsanctified
Sect. viii. Of moral Sincerity. 515
men to the dog that will return to his vomit, and to the sow
which though washed ever so clean, yet her nature not being
changed, will return to her wallowing in the mire.
Mr. W. allows, that persons in order to come to sacraments
must have deep convictions, an earnest concern to obtain sal-
vation, &:c. Now every one who is in any degree acquainted
with religious matters, knows that such convictions are not
wont to last a great while, if they have no saving issue. Mr S.
in his sermon on the danger of speedy degeneracy, (p. 11.)
says, " Unconverted men will grow weary of religious duties. "
And our author himself, (p. 78. c.) speaking of those professors
in the primitive churches that fell away to heresy and other
wickedness, takes notice that the apostle observes, it will be so,
that they which are approved, might be made manifest : and,
says Mr. W. upon it, evil and unsanctified men, by such sins,
will discover their hypocrisy.
Now seeing this is the case with moral sincerity and com-
mon religion, how can it be a qualification for a standing privi-
lege ? Nothing can be a fitness for a durable privilege, but a
durable qualification. For no qualification has any fitness or
adaptedness for more than it extends to ; as a short scabbard
cannot be fit for a long sword. If a man going a journey in
the night, needs a lamp to light him in his way, who will pretend
that a flaming wick without oil, which will last but a few rods, is
fit for his purpose ? Or if a man were building a house for him-
self and family, should he put into the frame pieces of timber
known to be of such a nature as that they would probably be
rotten in a few months ; or should he take blocks of ice, instead
of hewn stone, because during a present cold season they
seemed to be hard and firm ; and withal should for a covering-
put only leaves that will soon fade away, instead of tiles or
shingles, that are solid and lasting ; would not every spectator
ridicule his folly !
If it should be said, that unsanctified men, when they lose
their moral sincerity, may be cast out again : this is far from
helping the case, or shewing that such men were ever fit to be
admitted. To say, a piece of timber, though not of a durable
nature, is fit to be put into the frame of a building, because
when it begins to rot, it may be pulled out again, is so far from
proving that it was ever fit to be put in, that the speedy neces-
sity of pulling it out rather proves the contrary. If we had the
power of constituting a human body, or it were left to us to add
members to our own bodies, as there might be occasion ; wc
should not think such a member was fit to be added to the
frame, that had already radically seated in it a cancer or gan-
grene, by which it could last but a little while itself, and would
endanger the other members ; though it were true, that vvhen the
51() AAaWER TO SOLOMON WlLLIAIiIS. PART 1/,
disease should prevail, there were surgeons which might be
procured to cut that member off.
But to consider a little further this point of moral sincerity
qualifying persons for the privileges of the church. I would lay
down this proposition as a thing of clear evidence : Those per-
sons have no fitness in themselves to come to the privileges of the
church, who, if they were known, would not be fit to be admitted
by others. For to say, they are fit to be members, and yet not
fit to be allowed to be members, is apparently absurd. But they
who have no better fitness than moral sincerity, if that were
known, would not be fit to be admitted by others ; as is allowed
by Mr. W. For he holds, that in order to be fit to be admitted
by others, they must credibly appear to them to have something
more than moral sincerity, even gospel-holiness. And it is evi*
dent in itself, as well as allowed by Mr. W. that if such were
known, they would not be fit to be admitted, only on their moral
sincerity, and the profession and promises they make from such
a principle ; and that for this reason, because such a principle
alone would not be fit to be trusted. God himself has taught his
church, that the religion of unsanctified men is not fit to be
trusted ; as a lamp without oil, and a plant without root, are
things not to be trusted, — God has directly taught his church to
e.xpect, that such religion will fail ; and that such men having
no higher principle, will return to their wickedness. (Job. xxvii.
8,9, 10.)" The hypocritr — will he delight himself in the Al-
mighty? will he always cull upon God? "Dan. xii. 10. The
wicked will do wickedly, j^nd therefore God does not require
his church to accept their profession and promises. If he has
taught us not to credit their profession and promises, then cer-
tainly he has taught us not to accept them.
III. Another argument against this supposed rule of allow-
ing and requiring unsanctified men with moral sincerity, to c<jme
to sacraments, is this ; That rule, which if ful'y attended, would
naturally bring it to pass, that the greater part of communicants
would be unfit, even according to that very rule, cannot be a
divine rule. But this supposed rule of moral sincerity is such a
rule. For if this rule be universally attended, then all unsancti-
fied men, who have present convictions of conscience sufficient,
to make them morally sincere, must come into the communion
of the church. But this conviction and common religion, if it
do not issue in conversion, (as has been observed,) commonly
vanishes away in a short time. And yet still these persons, if
not convicted of open scandal, are left in the communion of the
church, and remain there, without even moral sincerity. — Expe-
riience gives us abundant reason to think, that of those who some
time or other have considerable convictions of conscience, so as
to make them for the present to be what is called morally sin-
fcJECT, viu. Of moral Sincerity. oil
cere, but iew are savingly converted.* And if all these must
be admitted, (as they must, if this rule be fully attended,) then
their con^ ictions going away, and their sincerity vanishing with
it, it will hereby be brought about, that the Lord's table is
chiefly surrounded with the worst sort of morally insincere
persons, \u, stupid backsliders, that are in themselves far worse
than they ere before, according to the scripture account,
Matt. xii. 4.». and 2 Pet. li. "20. — And th, , as the natural conse-
quence of the forenienlioned rule, appointing moral sincerity
to be the qualification for communion. Thus this supposed
rule supplants its own design.
IV. Another argument ti'.at moral sincerity is not the qualifi-
cation to which God has annexed a lawful right to sacraments,
is, That this qualification is not at all inconsistent with a
man's living at the same time in the most heinous wickedness
in a superlative degree contrary to the Chris^tian religion.
It was before observed to be a thing evident in itself, and
allowed by Mr. W. that there are some sins, which, while wil-
fully continued and lived in, though socretly, do wholly disqua-
lify persons for Christian sacraments, and make it unlawful for
men to partake of them. Now if it be thus with some sins,
doubtless it is because of the heinousness of those sins, the high
degree of wickedness which is in them. And hence it will fol-
low, that those sins which are in themselves most heinous, and
most contrary to the Christian religion, do especially disqualify
persons for Christian-sacraments, when wilfully lived in.
Let it therefore now be considered, whether it will not fol-
low from these premises. That for men to live in enmity against
God and Christ, and in wilful unbelief and rejection of Christ,
(as the scriptures teach, and as Mr. S. and Mr. W. too assert, is
the case with all unsanctified men under the gospel,) wholly
disqualifies them for Christian sacraments. For it is very mani-
fest, by scripture and reason, that to live in these things, is to
live in some of the most heinous kinds of wickedness; as is al-
lowed by Calvinistic divines in general, and by Mr. S. in parti-
cular, who says, (Safety of Ap, p. '2*24. d.) " You cannot anger
God more by any thing, than by continuing in the neglect of
Christ. This is the great controversy God has with sinners;
not that they have been guilty of these and those particular
transgressions, but that they abide in the rejection of the gos-
pel." Again, he says, (ibid. p. 249. p.) "The great sin that
God is angrj with you for, is your unbelief. Despising the
gospel is the great provoking sin."
* How small a proportion are there of the vast multitudes, that in the tirae ot"
the late reHgious coinmotiori through the land had their consciences awakened,
■who give hopeful abiding evidences of a saving conversion to God ">
518 ANSWER TO SOLOMON WILLIAMS. i'AKT If,
A man's continuing in hatred of his brother, especially a
fellow-communicant, is generally allowed to disqualify for com-
munion. The apostle compares it to leaven in the passover,
1 Cor. V. 6, 7, 8. But now certainly it is as bad, and as con-
trary to the nature and design of Christian sacraments, for a
man to live in hatred of Christ, and to remain a hateful and
accursed enemy, (if I may use Mr. W.'s own language,) to the
glorious Redeemer and Head of the Christian church.
None will deny, thai lying and perjury are very gross and
heinous sins, and (if known) very scandalous; and therefore it
follows from what was observed before, that such sins, if lived
in, though secretly, do disqualify persons for Christian sacra-
ments in God's sight. But by our author's own account, all
unsanctified men that partake of the Lord's supper, live in ly-
ing and perjury, and go on to renew these crimes continually ;
since while they continue ungodly men, they live in a constant
violation of their promise and oath. For Mr. W. often lays it
down, that all who enter into covenant with God, promise
spiritual duties, such as repentance, faith, love, &c. And that
they promise to perform these henceforward, even from the
present moment, unto the end of life ; (see p. '25. c. e. 26. a. 28.
a. c 76. a. h.) and that they not only promise, but swear to do
this. (p. 18. d. 100. c. 101. a. 1-29. a. 130. c. 140. 6.) But for a
man to violate the promises he makes in covenanting with God,
Mr. W. once and again speaks of it as lying, (p. 24. d. e. p.
130. c.) And if so, doubtless their breaking the oath they swear
to God, is perjury. — Now lying to men is bad ; but lying to
God is worse. (Acts v. 4.) And without doubt, perjury towards
God is the worst sort of perjury But if unsanctified men,
when they entered into covenant with God, promised and swore,
that they would immediately thenceforward accept of Christ
as their Saviour, and love him, and live to him ; then while they
continue in a wilful rejection of him, (which according to Mr.
W. all uuregenerate men do,) they live continually in the viola-
tion of their promise and oath.*
* Here I wou;d observe, that not only in the general do unsanctified men,
notwithstanding their moral sincerity, thus live in the most heinous wickedness ;
but particularly according to Mr. VV.'s own doctrine, their very attendance on the
outward ordinances and duties of worsliip, is the vilest, most flagrant, and abomi-
nable impiety. In his sermons on Christ a King and Witness, (p. 77, 78.) he says,
" If a man could perform all the outward acts of worship and obedience, which
the Bible requires, from the begin. ling to the end of it, and not do them from faith
in Christ and love to God, and not express by them the thoughts, desires, and
actings of his soul : they would be so far from being that obedience which Christ
requires, that they would be a mocking of liod and hateful to him. These out-
ward acts ought to be no other, and in religion are designed to stand for nothing
else, but to be representations of a man's soul, and the acts of that. And when
they are not so, they are in their own nature a lie, and false pretence of something
within, which is not there : Therefore the Lord abhors them, and reckons these
false pretences the vilest wickedness. Now when a man performs all outward
!^ECT. viii. Of moral Sincerity. 519
I would observe one thing further under this head, viz.
That ungodly men which Hve under the gospel, notwithstanding
any moral sincerity they may have, are worse, and more pro-
voking enemies to God, than the very Heathen, who never sin-
ned against gospel-light and mercy. This is very manifest by
the scriptures, particularly Matt. x. 13, 14. Amos iii. 2. Rom. ii.
9. 2Pet. ii. -21. Rev. iii. 15,16.
I had suggested, concerning Mr. Stoddard's doctrine of
admitting more unconverted than converted by attending
Christ's rule, that this supposes it to Le the case of the mem-
bers of the visible church, that the greater part of them are
more provoking enemies to God than most of the Heathen.
Mr. W. represents himself as greatly alarmed at this : He calls
it an extraordinary passage, and puts five questions about it to
my serious consideration, (p. 72, 73.) The first and chief ques-
tion is this : -' Did Mr. S. ever say in the Appeal, or any where
else, of most of our fellow-worshippers at the sacrament, that
we have no reason to think concerning them, but that they are
more provoking enemies to the Lord, whom Christians love and
adore, than most of the very Heathen ?" His three next ques-
tions are to represent the heinousness of such supposed ill treat-
ment of Mr. S. — And I think will be sufficiently answered, by
what I shall offer in rc|)ly to the first.
I will tell him what Mr. S. said. Speaking to such as do
not come to Christ, living under the gospel, he said, (Safety of
App. p. 234, 235.) " You may not think to escape as the Hea-
then do: Your load will be heavier, and your fire will be
hotter, and your judgment sorer, than the judgment of other
men God will proportion every man's miser} to his iniquity.
And as you have enjoyed greater light and love, so you must
expect more amazing and exquisite wrath, than other men.
Conscience has more to accuse you of and condemn you for,
obedience and worship, but it does not come from his heart, he practically denies
the omniscience of Christ, while he puts before him a shew and pretence of some-
thing for the reality ; and so he belies his own profession.— And all this, be it
more or less, whatever it pretends to be of reh ion, instead of being that which
Christ requires, is entirely different from it, yea, infinitely contrary to it. And
these same actions, which when th"y are the language of the heart, and flow from
it, are pleasing and acceptaiile to God and Jesus Christ, are true obedience to him ;
when they do not, are reckoned the most flagrant and abominable impiety, and
threatened with the severest damnation of hell." Now, who can believe, that
God has, by his own holy institution, made that sort of sincerity, which is nothing
better than what is consistent with such a lying, vile, abominable, flagrantly
wicked pretence and shew of religion as this, the very thing that gives a right,
even in his sight, to Christian sacraments ?
I might here also observe, that if moral sincerity or common grace gives a
right to sacraments in the sight of God, then that which (according to Mr. S— d's
doctrine before observed) is a spirit of lust, that which is contrary to, and at war
with, and would destroy saving grace, is a thing which gives a right in the sight
^f God to Christian sacraments.
520 ANSWER TO SOLOMON WILLIAiaS, I'ART III.
and so has God : And you will sink down deeper into hell, than
other men. You are treasuring up a greater measure of wrath,
than others, against the day of wrath. You will wish you had
lived in the darkest corners of the earth among Scythians and
barbarians."
And Mr. W. must allow me to remind him of what another
divine has said, and that is himself. In his sermon on Isa. xlv.
11. (p. 25,-26., he says, "It is to be feared, there are great
numbers here present, that are in an unconverted, unrenewed,
unpardoned state; strangers from God, and enemies to him.
Yet you now look with great pity and compassion on that poor
captive, for whom we have now been offering up our earnest
prayers,* who has been so long in a pitiable and sorrowful condi-
tion, nd who IS now in the thickness of /?o/>uA darkness and su-
perstition.— If you are out of Christ, and destitute of true faith in
him, it your natures remain unrenewed and unsanctified, what
is your state better than hers, which looks so sorrowful and dis-
tressing? Rather, is it not worse ? When you consider, that in
the fulness of the means of grace which you have enjoyed all
your days, you are as far from any saving knowledge of Jesus
Christ, as those who have lived m the dregs and abyss of popish
ignorance, and know not what to believe, but what the church,
that is. Antichrist, tells them. If you die thus, your misery will
be aggravated inconceivably beyond theirs : VV hich Christ has
plainly enough shewn us, when he upbraided the cities wherein
most of his mighty works were done, and tells them how much
in the comparison they tall btlow T)re and Sidon," (heathen
cities, notorious for luxury, debixichery, and the grossest idola-
try,) " and Sodom ; for whom it should be more tolerable, than
for them."
The same author says also, even in the book under consi<
deration, (j>. 80. "That the unbelief and impieties of visible
saints, is what they will be punished for above all men in the
world."
And now, I think it may be proper for Mr. W. himself to
answer his 5th question, which he puts to my serious considera-
tion, viz. " What honour is it to our Lord Jesus Christ to treat
visible saints in such a manner, wlien at the same time it is his
revealed will they should be outwardly treated as visible saints?"
* Mrs. Eunice Williams, brousht up in Canada, among the Caghnawaga In-
dians, sister to the thenpastor of the church in Mansfield, where this sermon was
preached, upon a day of prayer kept on her account : she being then in that
place on a visit.
Sect. ix. Concerning Public Covenanting. iy'^l
SECT. IX.
A view of what Mr. W. says concerning the public covenanting
of professors.
I. Mr. W. often speaks with contempt, of my supposing
it to be a duty required of such as come to sacraments, that
they should explicitly own the covenant, and disputes largely
against it. (p. 15, 16, 17, 18, 19, 20, 21, 22, and many other
places.) He says concerning me, (p. 22. a. h.) " It is very
unhappy, that this good gentleman should use the scripture
in such a manner, to prove a divine institution which never
had an existence ; and after all that is said is but a mere imagi-
nation and chimera ; it being evident, there was never any such
divine institution for the church under the Old Testament,
binding particular persons publicly and explicitly to own the
covenant, in order to their enjoying the outward ordinances of
it." However, it falls out something happily for me, that I am
not quite alone in the chimera, but have Mr. W. himself to join
me in it ; who abundantly asserts the same thing, (p. 5. c. p. 8. a
p. 9. h. c. and many other places,) who uses the scripture in the
same manner, and supposes the same divine institution and who
(in p. 5. h.c. of the treatise in hand,) having stated the follow-
ing inquiry, " What is that evidence, which by divine ap-
pointment the church is to have, of the saintship of those
who are admitted to the outward privileges of the covenant
of grace ?" makes this answer to it : " The scripture has de-
termined the matter thus, that the open profession and de-
claration of a person'^s believing in Christ, — and an hearty
consent to the terms of the covenant of grace, and engagement
on his part to fulfil it," &c. " is the sole and entire ground of
that public judgment, which the church is to make of the real
saintship of professors." It is manifest he cannot intend merely
that they should be the posterity of such as thus owned the
covenant, or declared their consent to it, and so are looked upon
as those that owned the covenant in their ancestors, at the
beginning of the covenant line (though sometimes he seems to
suppose this is all that is necessary, as 1 shall take particular
notice by and by :) For here he expressly speaks of a personal
owning the covenant, or the open profession and declaration
of a person''s consent to the covenant. And thus he often
speaks of the same matter, in like manner, as a personal thing, or
what is done by the person judged of,land received.(Seep. 10. c.d.
31. e. 32. e. 33. a. 34. b. c. 73. 6. 84. a. 139. a. ) And in the
second page of his preface, he declares himself fully established
VOL,. IV. 66
if'2'^ A.VSWEFv TO SOLOMON' WILLIAMS. PART IJ ,
in Mr. t? — d's doctrine concerning this affair of qualifications for
the Lord's supper ; who expressly declared it to bo his judgment,
that" It is retjuisite, that persons be not admitted unto com-
munion in the Lord's supper, without making a personal and
public profession of their faith and repentance." (Appeal,
p. 93,94.)
And as Mr. W. holds, that there must be a public personal
owning of the covenant; so he also maintains, that this profession
must be explicit or express. He says, (p. 20. d. e.) " Since we
have no direction in the Bible, at what time nor in what manner
any personal explicit covenanting should be performed, — it ap-
pears plain to a demonstration, that the people knew nothing of
any such institution; as 1 suppose, the Christian church never
did, till Mr. Edwards discovered it." But if I was the first
discoverer, he should have owned, that since I have discovered
it, he himself, and all my opposers, have seen cause to follow me,
and receive my discovery. For so the case seems to be, if he
gives us a true account (in p. 132. 6.) where he rejects with
indignation, the imputation of any other opinion. " How often
(says he) has Mr. Edwards said, none but visible saints are
to be admitted . Do not all Mr. Edwards's opposers say, that
710 man is to be admitted, who does not profess his hearty
belief of the gospel, and the earnest and sincere purpose of his
heart, so far as he knows it, to obey all God's commands,
and keep his covenant ? none^ who do not make as full
and express a profession as the Israelites did, or was ever
required by Christ or his apostles, in any instances that can be
produced in the Bible, of bodies of men or particular persons'
admission into visible covenant with God ? He had before
spoken of the words which the Israelites used in their enter-
ing into covenant with God, (p. 5. d.) which must refer to
their entering into covenant in tlie wilderness ; for we have no
account of any words at all used by that nation, at their entering
into covenant, if not there. And this he sometimes speaks of
as the covenant they made, when God took them into covenant,
(p. 8. d. 36. d. e. 37. a. h.) And (p. 20.) he allows that to be
an instance of explicit covenanting : But ridicules my pretending
to shew, that explicit covenanting was a divine institution for
all ; when he says, we have an account of but four instances of
any explicit covenanting with God by the Jews, and those on
most extraordinary occasions, and by the body of the people.
But what matter is it, whether there were four, or but two, or
only that one instance in the wilderness? when he himself with
such earnestness declares, that all my opposers hold every man
must make as full and express a profession of the covenant as
ever the Israelites did, or was ever required, in any instance
^hat can be produced in the Bible, whether of bodies of men or
vSect. IX. Concerning^ Public Covenanting; ir2o
particular persons' admission, &c. Tf this be so, and what lie
said before be also true, then all Israel, even every individual
person among them, that ever was admitted to the privileges of
the church, throughout all their generations, by his own con-
fession and assertion, did personally make as explicit a profession
of the covenant, as the body of the people did in that instance
in the wilderness. And not only so, but the same must every
individual person do, that ever comes to sacraments, through all
ages to the end of the world. — Tims Mr. VV. fights hard to beat
down himself But 1 will not say in iiis own language, that in
so doing he fights hard to beat down a poor man of straw.
If any should say, thai Mr. W. when speaking of an express
profession, does not mean a profession in words, but only in
actions; such as an outward attendance on ordinances and duties
of worship : I answer, if such actions are a profession, yet cer-
/ainly they are not an express profession ; they are no more than
an implicit profession. And, besides, it is very plain, the pro-
fession he speaks of is a profession in words. Thus, ( p. 36. b.)
when describing the profession which ought to be made, he says,
'• It is in as strong words, as were used by any whom the
apostles admitted." And elsewhere (as was before noted) he
often insists, that a profession should be made in tvords
without any discrimination as to their meaning. Which shews,
it is a profession in words that he designs. And although
(p. 104. e.) he speaks of a performance of the outward duties of
morality and worship, as the only way that God ever appointed
of making real saintship visible: Yet this is only another instance
of his great inconsistence with himself; as appears by what has
already been observed, and appears further by this, that when he
speaksofa profession of consent to the terms of the covenant, &c.
he often speaks of it as a profession which ought to be made in
order to admission to these ordinances, (p. 5. b. c. 10. a. 35. e.
36. a. b. c. 132. b. and other places.) If so, then how can the
attendance itself, on these ordinances of worship, be all the
profession which is to be made ? Must men first come to ordi-
nances, in order to admission to ordinances ? And moreover,
Mr. W. himself distinguishes between engaging and swearing to
keep covenant in the public profession, and attending on the
ordinances and duties of worship, which he speaks of as be-
longing to the fulfilment of the engagement and oath, (p, 130.)
And lastly I would observe, though it could be consistently
made out, (which it never can,) that Mr. W. does not mean a
professing in words, it would be nothing to the purpose. If it
be in words, or in other signs which are equivalent to words, and
which are a full and express profession, (as Mr. W. says,) it is
exactly the same thing as to my purpose, and the consequence
of the argument, which was. that real godlines? must beprMess-
524 ANSWER TO SOLOMON WILLIAMS. PART li.
ed. And indeed this very thing which 1 endeavoured to prove
by all that I said on this head, is expressly again and again
allowed by Mr. W. Yet he makes a great ado, as if there was
a vast difference between him and me in this affair of public
covenanting with-Goii ; and as though my notions of it were
very singular, absurd, and mischievous.
II. Mr. W. says a great deal in opposition to me, to shew
that swearing by God's name, swearing to the Lord, and the
like, do not mean covenanting with God : But yet (in p. 18.) in
the midst of his earnest dispute against it, he owns it. — I men-
tioned several prophecies, referring to the Gentile converts in
the days of the gospel, which foretell that they should swear by
God's name, swear to the Lord of hosts, &c. as a prediction of
the Gentiles publicly covenanting with God ; using that as one
thing which coniirmed, that this v/as commonly the meaning of
such phrases in the Old Testament. But Mr. W. despises my
interpretation of these prophecies, and my argument from them.
Nevertheless, in his reply, lie owns the very thing : He in effect
owns, that entering into covenant, and owning the covenant, is
what is meant by these prophecies ; mentioning this, plainly
with approbation, as the universal sense of Protestant commen-
tators. His words are, (p. 18. d. e.) " As to all these prophecies,
which Mr. Edwards has quoted, referring to the Gentiles, and
their swearing by the name of the Lord, the sense of Protestant
commentators upon them, I think, universally is, that when the
Gentiles in God's appointed time should be brought into cove-
nant with God, it should be as the Jews were, by being persuaded
to consent to the terms of the covenant of grace, and engaging
themselves to God, to be faithful to him, and keep covenant
with him. He who heartily consents to the terms of the covenant
of grace, gives up himself to the Lord, gives the hand to the
Lord, engages to own and serve him -, which is the thing signified
in all those metaphorical phrases, which describe or point out
this event, in the Old Testament language."
HL Mr. W. in these last cited words, explains the phrase
of giving the hand to the Lord, as signifying engaging them-
selves to God in covenant, and consenting to the terms of the
covenant ; and yet in the next page but two, he contemns and
utterly disallows my interpreting the same phrase in the same
manner. Mr. W. says, (p. 21. c.) " As to the words of Hezekiah,
when he called the Israelites to the passover, bidding them
yield or give the hand to the Lord ; and in Ezra, they gave the
hand to put away their wives ; which he thinks to be an Hebrew
phrase for entering into covenant, it carries its own confutation
with it."
IV. Mr. W. often speaks of the professions made by the
ancient Israelites and Jewish Christians, when they entered into
Sect. ix. Concerning Public Covenanting. 525
covenant, and were admitted into the church. Whereas, accord-
ing to the doctrine of the same author, in the same book, we have
no account of any profession made by either, on any such oc-
casion. For he insists, that the children of such as are in cove-
nant, are born in covenant ; and are noi admitted into covenant ;
any otherwise than as they were seminally in their ancestors ;
and that the profession of their ancestors, at the head of the cove-
nant hne, is that individual profession, which brings them into
covenant. His words are, (p. lo5. e. p. 136. a. b. c.) " It is one
and the same individual profession and engagement, which brings
them and their children into covenant. And if there is one in-
stance in the Bible, where God ever took any man into cove-
nant, and not his children at the same time, 1 should be glad to
see it. It is by virtue of their being in covenant, that they have
a right to the seals. And if these children are not cast out of
covenant by God, their children haveasgood a right to the seals
as they had. It is God's will, that his mark and seal should be
set upon them, and their children, and their children for ever,
till God cast them out of covenant. It is certain they have
an interest m the covenant, and they have a right to the privi-
leges of the covenant so long as they remain in covenant ;
and that is, till God cuts them off', and casts them out."
And accordingly he supposes, that John the Baptist never
inquired into the doctrinal knowledge of those he baptized, be-
cause they were already in covenant with God, and members of
Iiis visible church, and not yet turned out : And he suggests, that
John knew many of them not to be of a good moral character.
(p. 98. So he largely insists, that the three thousand Jews and
proselytes that the apostles baptized, (Acts ii.) were not taken
into covenant, but only continued in covenant, (p. 4G, 47.) So he
supposes the Eunuch, before Philip baptized him, was a member
of the church, and in covenant with God. (p. 50.) Though he
inconsistently mentions those same persons in the 2nd of Acts,
and the Eunuch, as admitted into the church by the Apostles, and
primitive ministers, (p. 9. e. p. 10. a. p. 59. a.) And so (p. 8. d.
p. 26. a.) he mentions God's taking all Israel into covenant :
He mentions the profession which the Israelites made, (p. 25. e.)
and (p. 5. d.) he speaks of the words which the Israelites used,
in their entering into covenant with God. And (p. 36. d. e.
p. 37. a. b.) he speaks of their profession in Moses' time, which
God trusted so far as to admit them into covenant. Whereas
indeed, according to Mr. W. they were not taken in, nor did they
enter into covenant, neither in the plains of Moab, nor at Mount
Sinai. He says expressly, that they were in covenant before
that time, when in Egypt, being taken in their ancestors,
Abraham, Isaac, and Jacob, (p. 91. 6.) But then we read of
ijo words that these Patriarchs used at their entering into cove-
526 ANSWER TO SOLOMON W1LLIAM^. PART II.
nant. — And it will undoubteclly follow, on Mr. W.'s principles,
that we must go further back still for Israel's being taken into
covenant; we must go up even to Adam himself, the first father
of mankind, who was visibly in covenant, and so his posteri-
ty, in the line of Noah's ancestors, without the line being broken
by a visible cutting off, and casting out by God, as we have
all reason to suppose. And after the flood, we have reason to
think, God had a covenant-race continued in Shem's posterity,
especially in the line of Abraham's ancestors. And though
Terah, Abraham's father, was tainted with the then prevailing-
idolatry ; yet there is no appearance of the line being then cut
off, in the way Mr. W. speaks of, by God's visibly casting him
out. On the contrary, God took a special fatherly care of him
and his children, in bringing them from Ur of the Chaldees, the
land of graven images, to Haran. (Gen. xi. 31.) And God is
called the God of the father of Abraham and Nahor, that is,
the God of Terah. (Gen xxxi. 53.) And if it be said, that in
Abraham began anew dispensation of the covenant; so that
Abraham might properly on that account be said to be taken
into covenant, as though his ancestors had not been in covenant :
I answer, The alteration of the dispensation was in no measure
so great as that after Christ's resurrection and ascension ; and
yet Mr. W. will not allow, that the Jewish converts, received.
(Acts ii.) on this new dispensation, were any more than continu-
ed in covenant, and in the church. So that, according to Mr.
W.'s scheme, it must be Adam's profession of religion, that was
the individual profession which made all his posterity, in the
line of the church, even to the apostles' days, visible saints, or,
(as he himself explains visible saintsbip,) such as we have ra-
tional ground to think are real saints, possessed of gospel-holi-
ness ; and on that account have a right to sacraments. For so
he says it is with the children of them that are in covenant, and
their children, and their children for ever, till cut oft' and cast
out by God.
So that now we have the scheme in a true view of it. —
The Pharisees and Sadducees that John ba-ptized, whom Mr.
W. supposes John knew to be not of a good moral character,
and whose doctrinal knowledge he did not inquire into before
he baptized them ; because they had before been admitted in
their ancestors ; even these were visible saints, and such as
John had rational ground to think had sufficient doctrinal
knowledge and were orthodox and real saints, having moral
evidence that they had gospel-holiness, because Adam their ori-
ginal ancestor made a profession of religion, in words of dou-
ble meaning, without any marks of distinction or discrimination
bv which any might know their meaning.
And if we should iro back no further than Abraham, i^
Sect. ix. Concenimg' Public Cocenanting. 52"
Avould not much mend the matter ; supposing the case had been
so, that we had the words of both Abraham's and Adam's pro-
fession written down in our Bibles : whereas, we have neither ;
no, nor have we tl»e words ot" the profession of any one person,
either in the Old Testament or New, at their being taken into
the church, if the things which Mr. W. says are true ; though he
speaks so often of professions, and words of professions, and
declarations, made on such occasions, as if we had an express
account of them in scripture. '
V. As our author abundantly maintains, that unsanctified
men inconvenanting with God, may and do promise the exercise
of saving faith, repentance, love,&c. ; so he holds, that they pro-
mise to begin the exercise of these graces immediately, from this
moment, and to live in them from henceforth, (p. 25. c. e. and
29. a. and 28. a. c. 76. a. b. 6.)
Now 1 desire this matter may be looked into, and thoroughly
examined. Not only the holy scriptures, and agreeable to them,
Mr. Stoddard, and sound divines in general teach us, but Mr. W.
himself maintains, that men who are unsanctified do for the
present refuse and oppose these things. In a fore-cited place of
his sermon on Isaiah xlv. 11. our author says, that unregenerate
and unsanctified men oppose all means for bringing them to these
things, are willingly without them, and labour to find out all
manner of difllicuities and hindrances in the way of them; and
if they pray for them, do not desire they should come yet, but
would stay a while longer. Now, how is this consistent with
such persons promising, with any sincerity at all, that they will
comply with and perform these things immediately, from hence-
forth, without staying one moment longer? If God calls a man
this moment to yield his whole heart to him in faith, love and
new obedience ; and if he in answer to the call solemnly promises
and swears* to God, that he will immediately comply with the
call, without the least delay, and does it with any sincerity, how
does he now willingly refuse, oppose, and struggle against it,
as choosing to stay a while longer ?
Besides, such promises and oaths of unregenerate men must
not only be contrary to sincerity, but very presumptuous upon
these two accounts. (I.) Because herein they take an oath to the
Most High, which, it is ten thousand to one they will break as
soon as the words are out of their mouths, by continuing still
unconverted ; yea, an oath which they are breaking even while
they are uttering it. And what folly and wickedness is it for
men to take such oaths; and how contrary to the counsel given by
the u-ise man, in Eccl. v. 2 — 6. And to what purpose should
* It must be observed, that Mr. W. often speaks of the promise which an
unregenerate man makes in covenanting with Goil, as his oath. (p. 18. d. p. 100.
p. 101. a. p. 129. a. p. 130. c. p. 143. 6.)
.■>28 ANSWER TO SOLOMON WILLIAMS. fART If.
ungodly men be encouraged to utter such promises and oaths
before the church, for the churck's acceptance ; which are so
tar from being worthy to be credited, or a fulfilment of ihem to
be expected, that it is many thousands, and perhaps millions of
times more hkely to be otherwise. That is, it is so much more
likely they will not be converted the very next moment. (2.) When
an unconverted man makes such a promise, he promises what he
has not to give, or that for which he has no sufficiency. There
is indeed a sufficiency in God to enable him ; but he has no
claim to it. For God's helping a man savingly to believe in
Christ is a saving blessing: And Mr. W. himself owns, that a
man cannot by promise claim any saving blessings, till he has
fulfilled the conditions of the covenant of grace, (p. 22. e. and
28. e.) So that in vain it is said by Mr. W. (p. 27. e. ) " I pray
that it may be thoroughly considered what is propounded in the
covenant of grace, and on what stock a man is to finish." Mean-
ing (as appears by the sequel,) the stock of God's sufficiency.
To what purpose is this said? When the covenant of grace pro-
mises or makes over no such stock to him who has no interest in
the promises ofit, as having not yet complied with the condition
of its promises. Nor does an unconverted man promise any
thing in a humble dependence on that stock ; no such men do
lay hold on God's strength, or trust in God's sufficiency. For
this is a discriminating mark of a true saint ; as our author him-
self observes, in that fore-cited passage in his Sermons on Christ
a King and Witness, (p. 19. c.)
I would here take notice ofit as remarkable, that though
Mr. W. had owned that a natural man can claim no saving
blessings by God's promise, yet to help out his scheme of a
natural man engaging and promising, even with an oath, the
exercises of saving grace, he, (in p. 27, 28. especially p. 28. e.)
speaking of the great encouragement on which unsanctified men
can promise these things, supposes God has given such encou-
ragement to them who promise and engage themselves to God,
with that degree of earnestness and sincerity which he often
speaks of as requisite to communion, that we have reason to
determine that God never will fail of bestowing on them saving
grace; so that they shall fulfil their promises. I say, he sup-
poses that we have reason to determine this, because he himself
determines it. His words are these : — " Though there be no
promise of saving good, exclusive of faith, yet there being a com-
mand and encouragement, there are suitable springs of his en-
deavour and hope, in his engaging himself to God and casting
himself upon his mercy with all the earnestness and sincerity he
can. God never will be worse than his encouragement, nor
do less than he has encouraged ; and he has said. To him that
hath shall be given. " Now if this be so, and if this will make it
►Sect. ix. Concerning Public Covenanting. 529
out, that an unconverted man who is morally sincere may reason-
ably, on this encouragement, promise immediately to believe and
repent, though this be not in his own power; then it will follow,
that whenever an unconverted man covenants, with such moral
sincerity as gives a lawful right to sacraments, God never
will fail of giving him converting grace that moment, to enable
him from thenceforward to believe and repent, as he pro-
mises. And if this be so, and none may lawfully covenant
with God without moral sincerity, (as Mr. W. also says,) then it
will follow, that never any one person comes, nor can come law-
fully to the Lord's supper, in an unconverted state ; because
when they enter into covenant lawfully, (supposing them not
converted before,) God always converts them in the moment
of their covenanting, before they come to the Lord's table.
And if so, what is become of all this grand dispute about
the lawfulness of persons coming to the Lord's table, who have
not converting grace ?
VL Mr. W. greatly misrepresents me from time to time, as
though I had asserted, that it is impossible for an unsanctified
man to enter into covenant with God ; and that those who were
unsanctified among the Israelites, did not enter into covenant
with God ; that the pretended covenanting of such is not cove-
nanting, but only lying, wilful lying ; and tliat no natural man
can own the covenant, but that he certainly lies, knows he lies,
and designedly lies, in all these things, when he says them. (p. 26.
d. 22.d. 24. d, 3L a. b. c. 2L c.) Whereas, I never said, nor
supposed any such thing. I never doubted but that multitudes
of unsanctified persons, and in all ages of the Christian church,
and in this age, and here in New England, have entered visibly,
and in profession, into the covenant of grace, and have owned
that covenant, and promised a compliance with all the duties of
it without known or wilful lying ; for this reason, because they
were deceived, and did not know their own hearts : And that they
(however deceived) were under the obligations of the covenant,
and bound by their engagements and promises. And that in that
sense, they were God's covenant people that by their own bind-
ing act they were engaged to God in covenant ; though such an
act, performed without habitual holiness, be an unlawful one. If
a thing be externally devoted to God, by doing what ought not
to have been done, the thing devoted may by that act, be the
Lord's : as it was with the censers of Korah and his company.
(Num. xvi. 37, 38.)
What I asserted was, that none could profess a compliance
with the covenant of grace, and avouch Jehovah to be their
God, and Christ to be their Saviour ; i. e. that they are so by their
own act and choice, and yet love the world more than Jf^Iio-
vor. IV. 07
530 A^S\VER TO SOLOMON WILLIAMS. PART II,
?'«/j, without lying, or being deceived.* And that he who is
Avholiy under the power of a carnal mind, which is not subject to
the law of God, nor indeed can be, cannot promise to love God
with all his heart and with all his soul, without either great deceit
or the most manifest and palpable absurdity. Inasmuch, as pro-
mising supposes the person to be conscious to himself, or per-
suaded of himself, that he has such a heart in him ; because his
lips pretend to declare his heart, and the nature of a promise
implies real intention, will, and compliance of heart.! And what
can be more evident, than these propositions? Surely they that
reject the covenant of grace in their hearts, (as Mr. VV. owns all
unsanctified men do,) cannot own it with their lips, without ei-
ther deceiving or being deceived. Words cannot be a true signifi-
cation of more than is in the mind. Inward covenanting, as Mr.
S. taught, is by an act of saving faith. (Safety of Ap. p. 85. e.
8C. a.) And outward covenanting is an expression of inward
covenanting; therefore, if it be not attended with inward cove-
nanting, it is a false expression. And Mr. W. in effect pwns
the same thing; for he says, (p. 31, 6.) "That theie is no doubt
they who arc vvilful obstinate sinners, deal deceitfully and falsely
when they pretend to covenant with God." But so do all unre-
generate sinners under the gospel, according to Mr. Stoddard
and his own doctrine. And thus the very point, about which he
contests so earnestly and so long, and with so many great words,
is in the midst of it all, given up fully, by his own concession.
VII. Mr. W. is greatly displeased with my saying (as
above) that none wiio are under the power of a carnal mind can
visibly own the covenant, without lying or being deceived, &c.
And he finds great fault with my gloss on Psal. Ixxviii. 30, 37.
"They did flatter him with their mouth, and lied to him with their
tongue :" which I interpret, as though they lied in pretending that
respect to God, which indeed they had not. (p. 35. a. of my
Inquiry.) But he insists, that what is meant is only their lying
in breaking their promise, (p. 24. e.) And he insists upon it (as
has been observed already) that natural rnen may covenant with
God and speak true. But it seems he has wonderfully changed
his mind of late ; for a little while ago he declared elsewhere
for the very same things which he here inveighs against, and
spoke of natural men's profession and pretence of respect to
God, as being actually a lie in its oivn nature; and not
only becoming so by their breaking covenant afterwards. Par-
ticularly, it is remarkable, he has thus interpreted this very text
now in dispute. In his sermons on Christ a Xing' and Witness.
speaking of the outward acts of worship done by those that do
' >.■»* inv Inquiry, p. ."^S. :U. ■ Ibi.l. p. 37. 3S.
iSECT. IX, Concerninjr Public Covenanting. 531
&'
not love God, nor believe in Christ, he expressly says, (p. 77.)
'• They are in their own nature a lie ; a false pretence of some-
thing within, that is not there. — See (says Mr. W.)this interpre-
tation of it, in Psal. Ixxviii. 34 — 37. They did flatter him with
their mouths; they lied to him with their tongues," &c. — (Ibid.
p. 74. 6. e.) " Christ's visible church are such as visibly and out-
wardly profess to be his subjects, and act outwardly as if they be-
lieved on him. But these outward acts in themselves are not
that religion and obedience which Christ requires ; nay, of them-
selves, they have no religion in them ; and Christ has nothing
to do with them, but as they are the fruits and expressions of
the heart, as they are the language and index of the mind and
conscience, and outward declarations of the inward frame,
temper, and actings of the soul. If they are not so, they are
so far from having any religion in them, that they are hateful
' to him, being only the visible resemblance, the pretence and
feigning of religion ; i. e. they are mockery, hypocrisy, false-
hood and lies; and belong not to the kingdom of Christ,
but of the devil." — Let the reader now compare this with my
gloss on the text.
Thus I have considered the various parts and principles of
Mr. W.'s scheme, which are the foundations on which he builds
all his superstructure, and the ground on which he proceeds in
all his reasonings, through his book ; and many particulars in
his answers and arguments have been already considered. —
Mr. VV. says thus, (p. 135. a.) "I own that at present I have no
more expectation to see the scheme which Mr. Edwards aims
to establish, defended upon Calvinistic principles, than the
doctrine of transubstantiation." On which I shall only say, it
might perhaps be thought very impertinent in me, to tell my
readers what I do, or what I do not expect, concerning his
scheme. Every reader, that has reason enough of his own not
to take the big words and confident speeches of others for de-
monstration, is now left to judge for himself, whose scheme is
most akin to the doctrine of transubstantiation, for inconsistence
and self-contradiction. Nevertheless, I will proceed to consider
our author's reasonings a little more particularly, in the ensuing
part.
.")3'J ANSWER TO SOLOMON WILHA3Ii?. TAUT lit.
PART III.
Containing some remarks of mr. william's exceptionable
WAY OF reasoning, IN SUPPORT OF HIS OWN SCHEME, AND IN
opposition to the CONTRARY PRINCIPLES.
SECT. I.
General observations upon his way of arguing^ and answering
arguments ; with some instances of the first method excepted
against.
Mr. W. endeavours to support his own opinion, and to
confute the book he pretends to answer, by the following
methods.
1. By frequently misrepresenting what 1 say, and then
disputing or exclaiming against what he wrongfully charges
as mine.
2. By misrepresenting what others say in their writings,
whose opinions he pretends to espouse.
3. By seeming to oppose and confute arguments, and yet
only saying things which have no reference at all to them, but
relate entirely to other matters, that are altogether foreign to
the argument in hand.
4. By advancing new and extraordinary notions ; which
are both manifestly contrary to truth, and also contrary to the
common apprehensions of the Christian church in all ages.
5. By making use of peremptory and confident assertions,
instead of arguments.
6. By using great exclamation, in the room of arguing ; as
though he would amuse and alarm his readers, and excite terror
in them, instead of rational conviction.
7. By wholly overlooking arguments, and not answering at
all ; pretending, that there is no argument, nothing to answer ;
when the case is manifestly far otherwise.
8. By frequently turning off an argument with this reflec.
Sect. i. 3Ir. W.-s Method of disjniting. 53,'>
tion, that it is begging the question ; when there is not the least
shew or pretext for it.
9. By very frequently begging the question himself, or
doing that which is equivalent.
10. By often alleging and insisting on things in which he
is inconsistent with himself.
As to the first of these methods used by Mr. W. /. e. his
misrepresenting what 1 say, and then disputing or exclaiming
against what he injuriously charges as mine, many instances
have been already observed : I now would take notice of some
other instances.
In p. 15. c. he charges me with " affirming vehemently, in
a number of repetitions, that the doctrine taught is, that no
manner of pretence to any visible holiness is made or designed
to be made." These he cites as my words, marking them with
notes of quotation. Whereas I never said, or thought any such
thing, but the contrary. I knew, that those whose doctrine 1
opposed, declared that visible holiness was necessary : And take
particular notice of it, (p. 8.) where I say, "It is granted on all
hands, that none ought to be admitted, as members of the visible
church of Christ, but visible saints :" and argue on this suppo-
sition for fifteen pages together, in that same part of my book
where Mr. W. charges me with asserting the contrary. What
I say is, that people are taught, that they come into the church
without any pretence to sanctifying grace, (p. 15. d.) I do not
say, without a pretence to visible holiness. Thus Mr. W alters
my words, to make them speak something not only diverse, but
contrary to what I do say, and say very often ; and so takes
occasion, or rather makes an occasion, to charge me before the
world, with telhng a manifest untruth, (p. 15. d.)
Again, Mr. W. in answering my argument concerning
brotherly love, (p. 70. e. 71. a.) represents me as arguing, " That
in the exercise of Christian love described in the gospel, there is
such an union of hearts, as there cannot be of a saint to an
unsanctified man." Which is a thing I never said, and is quite
contrary to the sentiments which I have abundantly declared.
1 indeed speak of that brotherly love, as what cannot be of a
saint to one that is not apprehended and judged to be sanctified.
But that notion of a peculiar love, which cannot be to an
unsanctified man — or without the reality of holiness in the person
beloved — is what I ever abhorred, and have borne a most loud
and open and large testimony against, again and again, from the
press,* and did so in the preface to that very book which Mr. W.
writes against.
* Marks of a Work of tlie True Spirit, p. 101, 102, 103, 104.— Thoughts on
the Revival of Rehgion, from p. 292— 303.— Nature of lleligiousAfiections, p. 85 —
87. Preface to Inqtiiry into Qualifications for communion, p. 5.
531
ANSWER TO SOLOMON WILLIAMS. VART III,
In p. 74. a. h. Mr. W. represents me as supposing, that
la the sacrament of the Lord's supper, both the covenanting
parties, viz. Christ and the communicant, seal to the truth of the
communicant's faith ; or that both seal to this as true, that the
communicant does receive Christ. V/hereas, by me, no such
thing was ever thought ; nor is any thing said that has such an
aspect. What I say, is very plain and express, (p. 75.) " Tliat
Christ by his minister professes his part of the covenant, presents
himself, and professes the willingness of his heart to be their's
who receive him. That on the other hand, the communicant,
in receiving the offered symbols, professes his part in the cove-
nant, and the willingness of his heart to receive Christ who is
offered.'" How different is this from both parties sealing to the
truth of the communicant's faith.
In p. 76, 77, and 80. he greatly misrepresents my argument
from 1 Cor. xi. 28. Let a man examine himself, &-c. as though
I supposed, the Greek word translated exawme, must necessarily
imply an examination to approbation ; that it signifies to approve;
and that a man's examination must mean his approving himself
to himself to be sanctified. This representation he makes over
and over, and builds his answer to the argument upon it ; and in
opposition to this he says, (p. 77. c.) " Wherever the word means
to examine to approbation, it is not used in its natural sense, but
metonymically." Whereas, there is not the least foundation
for such a representation : No such thing is said or suggested by
me, as if I supposed that the meaning of the word is to approve
or to examine to approbation. What I say is, that it properly
signifies proving or trying a thing, whether it be true and of the
right sort. (p. 77. d.) And in the same place, I expressly speak of
the word (in the manner Mr. W. does,) as not used in its natural
sense, but metonymically, when it is used to signify approve.
So that Mr. W.'s representation is not only diverse from, but
contrary to what I say. Indeed I suppose (as well I may) that
when the apostle directs persons to try themselves with respect
to their qualifications for the Lord's supper, he would not have
them come, if upon trial they find themselves not qualified.
But it would be ridiculous to say, that I therefore suppose the
meaning of the word, try or examine, is to approve, when it is
evident that the trying is only in order to knowing whether a
thing is to be approved or disapproved.
In p, 98. 6. on the argument from John's baptism, Mr. W.
alters my words, bringing them the better to comport with the
odious representation he had made of my opinion, viz. that I
required giving an account of experiences, as a term of com-
munion ; he puts in words as mine, which are not mine, and
distinguishes them with marks of quotation ; charging me with
representing it as " probable that John had as murh time »'•
Skct. I. Mr. VV'.'s Methods of disputing. 535
inquire into their experiences as into their doctrinal knowledge."'
Whereas, my words are these, (p. 10 1, a.) " He had as much
opportunity to inquire into the credibility of their profession,
as he had to inquire into their doctrinal knowledge and moral
character."
In p. 118. d. (and to the like purj)ose, p. lo4. c.) our author
represents me, and others of my principles, as holding, " That
the gospel does peremptorily sentence men to damnation for
eating and drinking without sanctifying grace." But surely
Mr. W. would have done well to have referred to the place in
my Inquiry, where any thing is said that has such an appearance.
For, 1 find nothing that I have said in that book, or any other
writing of mine, about the gospel peremptorily sentencing such
men to damnation, or signifying how far 1 thought they were
exposed to damnation, or expressing my sentiments more or
less about the matter.
In p. 130. e. and 131. «, Mr. W. says, " When one sees
with what epithets of honour Mr. Edwards in some parts of his
book has complimented Mr. Stoddard, it must look like a strange
medley to tack to them ; — That he was a weak beggar of his
question ; a supposer of what was to be proved ; taking for
granted the point in controversy ; inconsistent with himself;
ridiculously contradicting his own arguments." These ex-
pressions which Mr. VV. speaks of as tacked to those honour-
able epithets, he represents as expressions which I had used
concerning Mr. Stoddard. And his readers that have not con-
sulted my book, will doubtless take it so from his manner of
representation. Whereas, the truth is, no one of these ex-
pressions is used concerning Mr. S. any where in my book ;
nor is there one disrespectful word spoken of him there. All
the ground Mr. W. had to make such a representation, was,
that in answering arguments against my opinion, I endeavoured
to shew them to be weak, (though I do not find that I used that
epithet,) and certainly for one to pretend to answer arguments,
and yet allow them to be strong, would be to shew himself to
be very weak. In answering some of these arguments, and en-
deavouring to shew wherein the inconclusiveness of them lay,
I have sometimes taken notice that the defect lay in what is
called begging the question, or supposing the thing to be proved.
And if I had said so concerning Mr. S — d's arguments, speak-
ing of them as his, I do not know why it should be represented
as any personal reflection, or unhandsome dishonourable treat-
ment of him. Every inconclusive argument is weak ; and the
business of a disputant is to shew wherein the weakness lies ;
But to speakof arguments as weak, is not to call men weak.
All the ground Mr. W. has to speak of me as saying, that Mr. S.
ridiculouslv contradicted his own araiuments. is. that fin p, 1 1/
53G ANSWER TO SOLOMON WILLIA.MS. PART If.
citing some passages out of Mr. S — d's Appeal, I use these
words : " But how he reconciled these passages with the rest of
his treatise, 1 would modestly say, I must confess myself at a
loss." And particularly I observed, that I could not see how
they consist with what he says, p. 16 ; and so proceed to men-
tion one thing which appears to me not well to consist with
them. But certumly tliis is not indecently to reflect on Mr. S.
any more than Mr. W. indecently reflects on the first
REFORMERS, in his answer to Mr. Croswell, (p. 74, 75.) where,
speaking of their doctrine of a particular persuasion as of the
essence of saving faith, he says, They are found inconsistent with
themselves, and their doctrine lighter than vanity. And again,
(p. 82.) If ever, (says Mr. W.) any men were confuted from
their own concessions, these divines are. And more to the like
purpose. — Which gives me a fair occasion to express the like
wonder at him, as he does at me, (p. 131. a.) but I forbear
personal reflections.
Mr. W. (in the same p.d.) has these words ; " And to say,
that all unsanctifiedmen do profess and seal their consent to the
covenant of grace in the Lord's supper, when they know at the
same time they do not consent to it, nor have their heart at all
in the affair, — is something worse than begging the question" —
that is, as I suppose, (the same that he charged me with before,)
telling a manifest untruth. By which he plainly suggests, that
I have said thus. Whereas, I nowhere say, nor in any respect
signify that I suppose, all unsanctified communicantsdo knoiv
that they do not consent to the covenant of grace. I never
made any doubt, but that multitudes of unsanctified communi-
cants are deceived, and think they do consent to it.
In p. 132. d. he says of me, " The author endeavours to
shew, that the admitting unsanctified persons tends to the ruin
and reproach of the Christian church ; and to the ruin of the
persons admitted " But how wideiy different is this from what
I express in the place he refers to ? (Inq. p. 121. c.) That
which I say there, is, that "by express liberty given, to open the
door to as many as please, of those who have no visibility of real
saintship, and make no profession of it, nor pretension to it, is a
method which tends to the ruin and great reproach of the
Christian church, and also to the ruin of the persons admitted."
I freely grant, and shew abundantly in my book, it is never
to be expected, that all unsanctified men can be kept out, by
the most exact attendance on the rules of Christ, by those that
admit members.
In p. 136. d. Mr. W. wholly without grounds, speaks of
mc as representing, that " unconverted men make pretension to
nothing but what God's enemies have, remaining in open and
avowed rebellion against him." Whereas. I suppose that some
Sect, ii. Mr. W.''s Misrepresentations. £37
natural men do profess, and profess truly, many things, which
those have not, who are open and avowed enemies of God.
They may truly profess that sort of moral sincerity, in many
tilings belonging to morality and religion, which avowed enemies
have not : nor is there any sentence or word in my book, which
implies or intimates the contrary.
In p. 141. c. d. Mr. \V. evidently insinuates, that 1 am one
of those who " If men live never so strictly conformable to the
laws of the gospel, and never so diligently seek their own salva-
tion, to outward appearance, yet do not stick to speak of them,
and act openly towards them, as persons giving no more public
evidence, that they are not the enemies of God and haters of
Jesus Christ, than the very worst of the heathen." But surely
every one that has read my book, every one that knows my con-
stant conduct, and manner of preaching, as well as writing, and
how much 1 have written, said, and done, against judging and
censuring persons of an externally moral and religious behaviour,
must know how injurious this representation of me is.
SECT. II.
Instances of the second thing mentioned, as exceptionable in Mr.
W.''s method of managing this controversy ; viz. His misrepre-
senting ivhat is said in the writings of others^ that he supposes
favour his opinion.
Perhaps instances enough of this have already been taken
notice of; yet 1 would now mention some others.
In what he says in reply to my answer to the eighth objec-
tion, he says, (p. 108.) " Mr. Stoddard does not say, If sancti-
fying grace be necessary to a person's lawful partaking of the
Lord's supper, then God would have given some certain rule,
whereby those who are to admit them, may know whether
they have such grace or not." Mr. W. there intimates (as
the reader may see,) as if Mr. S. spake so, that it is to be
understood disjunctively, meaning, he would either have given
some certain rule to the church who admit them, or else to the
persons themselves : so that by one means or other, the Lord's
supper might be restrained to converted men. And he exclaims
against me for representing as though Mr. Stoddard's argument
were concerning a certain rule, whereby those who are to admit
them, may know whether they have grace, (sec the foregoing
page,) and speaks of it as nothing akin to Mr. S.'s argument.
Now let the reader take notice of Mr. S.'s words, and see whe-
ther his argument be not something akin to this. He says ex-
VOL. IV. 68
Ojo ANSWER TO SOLOMON WILLIAMS. PART III.
pressly, (Appeal, p. 75.) " (iod docs not bind liis church to
impossibilities. It" he had made such an ordinance, he would
give gifts to Ills church, to distinguish sincere men from
hypocrites, whereby the ordinance might have been attended. —
The minor is also evident : He has given no such rule to his
church, whereby it may be restrained to converted men.
This appears, because by the rule that they are to go by, they
arc allowed to give the Lord's supper to many unconverted
men. For all visible signs are common to men converted, and
unconverted.'' So that Mr. S. in fact does say. If sanctifying
grace be necessary to a person's lawful partaking of the Lord's
supper, then God would have given some certain rule, whereby
the church [those who are to admit them] may know, whether
they have grace, or not. Though Mr. W. denies it, and says,
this is nothing akin to Mr. S.'s argument ; contraiy to the plain-
est fact.
In p. 99, Mr. W. replying to my answer to the sixth ob-
jection, misrepresents Mr. Hudson, in the following passage.
"This, {i. e. baptism,) says Mr. Hudson, makes them members
of the body of Christ. And as for a particular explicit cove-
nant, besides the general imposed on churches, I find no mention
of it, no example, nor warrant for it in all the scripture." — Here
Mr. W. is still manifestly endeavouring to discredit my doctrine
of an explicit owning the covenant of grace ; and he so manages
and alters Mr. Hudson's words, as naturally leads the reader to
suppose, that Mr. Hudson speaks against this: whereas, he says
not a word about it. What Mr. H. speaks of, is not an explicit
owning the covenant of grace, or baptismal covenant; but a
particular church-covenant, by which a particular society bind
themselves explicitly, one to another, jointly to carry on the pub-
lic worship. Mr. Hudson's words are, (p. 19.) " I dare not
make a particular explicit holy covenant to be ihe for7n of Kpar-
ticular church, as this description seemeth to do ; because I
find no mention of any such covenant, besides the general im-
posed on churches, nor example, nor warrant for it in all the
scripture." And then afterwards Mr. Hudson says, "but it is the
general covenant sealed by baptism, and not this, that makes
them members of the body of Christ." Mr. W. by citing distant
passages in Mr. Hudson, and joining them, in his own way, by
particles and conjunctions, which Mr. Hudson does not use, and
leaving out these words — To be the form of a particular church,
as this description seemeth to do — quite blinds the mind of his
reader, as to Mr. Hudson's true sense, which is nothing to Mr.
W.'s purpose. Mr. Hudson says not a word here against, or
about an express or explicit covenanting, or owning the covenant
in my sense: but in other places, in the same book, he speaks of
it, and for it, as necessary for all Christians. Thus, (p. 69, b. c)
Sect. hi. ArgutnctiLs winch are irrelevant. . 539
""There is one iiKlividiial (.<;/v/v'a'6, e lorn al covenant ; not only
on God's part — but also it is one external, visible covenant, on
men's part : which all Christians, as Christians, enter into, by
their professed acceptance, and express restipulation, and
promised subjection and obedience ; though not altogether in
one place, or at one time." He speaks again to th.e same pur-
pose, p. 100.
SECT. 11 [.
Instances of the third thing observed in Mr. PV.'s manner of
arguing, viz. His pretending to oppose and answer argu-
ments,by saying things which have, no reference ^o them, but
relate to other matters, perfectly foreign to the subject of the
argument.
Such is his answer (p. 37, &c.) to my argument iiom Isai.
hi. Particularly from those words, 6, 7. Also the sons of the
stranger, that join themselves to the Lord, to serve him, to love
the name of the Lord, to be his servants — even them will I bring
to my holy mountain, and make them joylul in my house of
prayer, &c. For I say nothing under that argument, (as Mr. W.
in his answer presumes,) which supposes any antithesis or oppo-
sition here between the state of the Gentiles and eunuchs under
the Old Testament, and under the gospel, as to terms of accept-
ance with God : nor any opposition, as to a greater necessity of
sanctifying grace, to the lawful partaking of ordinances, under
the gospel, than under the law ; as Mr. W. also supposes in his
arguings on this head. But the opposition I speak of, as plainly
pointing forth in the chapter, is this : That whereas under the
law, not only piety of heart and practice were required, but
something else, even soundness of body and circumcision, it is
foretold, that under the gospel, piety of heart and practice only
should be required ; that although they were eunuchs or un-
circumcised, yet if it appeared that they loved the name of the
Lord, &c. they should be admitted.
So when I argued, that Christ, in the latter part of the
seventh chapter of Matthew, representing the final issue of
things, with regard to the visible church in general, speaks of all
as tliose who had looked on themselves to be interested in him
as their Lord and Saviour, and had an opinion of their good
estate ; though the hope of some was built on the sand, and
others on a rock : — Mr. W. in his reply, (p. 40, IL) entirely
overlooks the argument, and talks about other things. He says,
540 ANSWER TO SOLOMON WILLIAMS. PART III.
Christ does not find fault with those that cried, Lord, Lord, for
entering into covenant, but for not keeping covenant, (p. 4L b.)
Here he runs back to another thing, relating to another argu-
ment, to which this has no reference, which he dwells wholly
upon ; and says nothing to the argument 1 use in that place.
So in his reply to what I say on the parable of the wheat
and tares, (p. 98. &c.) he has entirely overlooked the argument.
He says, to vindicate the objection, (p. 99.) " Which we think
shews us, the mind and will of Christ in this matter is, that his
servants shall proceed only on certain established rules of his
visible kingdom, and not upon any private rules of judging
about them." Whereas, 1 never said, or supposed, that Christ's
servants must not proceed on certain established rules of his
visible kingdom, or that they ought to go upon any private rules
of judging; but particularly and largely expressed my mind to
the contrary, in explaining the question; (Inq. p. 5.) "That
it is properly a visibility to the eye of the public charity, and
not of a private judgment, that gives a right to be received as
visible saints by the public.*' And repeat the same thing again,
p. 125. c. d.
And as to what Mr. W. says in this place about infants
being born in the church, it entirely diverts the reader to another
point, (which I shall hereafter particularly consider,) wholly dis-
tinct from the subject of the argument ; which is about rules of
admission into the church, whenever they are admitted. If per-
sons are born in the church in complete standing, as Mr. W.
supposes, then they are not admitted at all, but in their ancestors.
But however the question returns, whether ancestors that are un-
sanctified, can have a lawful right to come into the church 1 Mr.
W. holds they may. The subject of the argument is about bring-
ing in tares into the field, whenever they are brought in, whether
sooner or later ; and whether tares have a lawful right, by war
rant from Christ, to be in the field ; supposing this to intend
the church of Christ. The argument I produced to the con-
trary was, that the tares were introduced contrary to the owner's
design, through men's infirmity and Satan's procurement.
Which argument, being entirely overlooked by my opponent, 1
desire it may be now particularly considered.
When the devil brought in the tares, it is manifest, he
brought in something that did not belong there ; and therein
counteracted the owner of the field, and did it under that very
notion of crossing his design. An enemy (says the parable) hath
done this. But how does this consist with the tares having a
lawful right, by the owner's warrant and appointment, to have
a standing in his field ? If Christ by his institution has, in mercy
to unsanctified men, given them a lawful right to come into the
Sect. hi. Arguments ivhich arc irrelevant. 541
church, that it may be a means of their conversion ; then it is a
work of his kindness, as thecompassionateredeemerof souls, to
bring them in ; and not the doing of the great enemy and de-
stroyer of souls. If the great physician of souls has built his
church, as an infirmary, in compassion to those that are sick, for
this end, that they may be brought in and healed there ; shall it
be said with surprise, when such are found there, How came
those sick people here ? And shall the compassionate phy-
sician, who built the hospital, make answer, an enemy hath done
this !
Besides, if Christ has appointed that unsanctified men
should come into the church, in order to their conversion, it
would be an instance of the faithfulness of his servants to bring
in such. But the bringing in tares into the field, is not repre-
sented as owing to the faithfulness and watchfulness of the ser-
vants ; but on the contrary, is ascribed to their sleepiness and
remissness. They were brought in while they slept, who ought
to have done the part of watchmen, in keeping them out, and
preventing the designs of the subtle enemy that brought them in.
Perhaps some would be ready to make the reflection, that those
churches whose practice is agreeable to the loose principles
Mr. W. espouses, do that at noon-day, in the presence of God,
angels and men, which the devil did at the dead of the night,
while men slept !
Again, Mr. W. in his reply to my argument from that
Christian brotherly love, which is required towards all members
of the visible church, goes entirely off from the argument, to
things quite alien from it. His first answer (p. 69. c.) is, that
the exercise of this Christian love is not the term of communion
or admission into the visible church : which is perfectly foreign'to
the business. For the argument respects the object of this love,
viz. visible saints, that are to be thus beloved ; and not at all
the qualifications of the inherent subject of it, or the person that
exercises this love. If they that are admitted, are to beloved as
true saints, or for the image of Christ appearing in them, or sup-
posed to be in them, (as Mr. W. allows, p. 68. c.) then it will
follow, that none are to be admitted, but such as can reasonably
be the objects of Christian love or be loved as true saints, and
as those who have the image of Christ appearing in them. Whe-
ther the exercise of this love be the term of communion, or not,
yet if we are commanded to exercise this love to all that are ad-
mitted to communion, then it will certainly follow, that some
reasonable ground for being thus beloved, must be a term of
communion in such as are admitted. To suppose it appointed,
that we should love all that are admitted as true saints, and yet
that it is not appointed that such as are admitted should exhibit
5i2 ANSWER TO SOLOMON WILLIAMS. PART HI.
any reasonable grounds for such a love, is certainly to suppose
very inconsistent appointments. *
Mr. VV.'s second answer (p. 70. b.) is no less impertinent ;
viz. That men's right to communion in gospel-ordinances does
not depend upon the corruptions of other men, in their forbear-
ing to love them. As if my argument were, that unless men
are actually loved, as true saints, they have no right to com-
munion ! Whereas the argument was very diverse, viz. That
unless men have a right to be so loved, they have no right to
communion. If men have an appearance, to reason, of being
true saints, they may have a right to be loved as true saints, and
to be admitted as such ; however corrupt and void of love other
men are : but without such an appearance to reason, it is no
corruption, not to love them as true saints ; unless it be corrupt,
not to act without reason.t As to Mr. W.'s third answer, and
the misrepresentation it is built upon, it has already been taken
notice of.
In Mr. W.'s reply to my answer to the first objection^
(p. 81, &c.) he wholly leaves the argument, and writes in sup-
port and defence of other matters, quite different from those
which I mentioned, or had any concern with. The objection
which I mentioned, and which had been much insisted on by
some against my opinion, was. That church-members are called
disciples, or scholars ; a name, that gives us a notion of the
visible church as a school ; and leads us to suppose, that all who
profess that sort of faith and sincerity, which imphes a disposition
to seek Christian learning and spiritual attainments, are qualified
for admission. But Mr. W. says nothing at all in support of
this objection. In answer to it, I endeavoured to shew, that the
namedisciples, given to church-members, does not argue that un-
sanctified persons are fit to be members. He says nothing to shew,
that it does. He says, if it will not follow from Christ's visible
church being represented as Christ's school, that it is in order to
* " The apostles looked on all those, whom they gathered into cliurches or
Christian congregations to eat the Lord's supper, as having the truth dwelling in
them ; and so they behoved, every one of them, to look upon one anotlier : Seeing
they could not love one another as brethren in the truth, without acknowledging
that truth as dwelling in them. And so wc see the apostles, in their wntnigs to the
churches, supposing all their members objects of this brotherly love. — Christ's visi-
ble church then is the congregation of those whom the apostle could call the saints
and faithful in Christ Jesus."— G'/rtSs's notes on scdplure-texts, Numb. v. p. 32.
t A good argument might also be drawn from the corruption of imsanctified
men ; for that they are all so under the power of corraption, that they arc not able
to love saints, or any one else, with truly Christian love. Agreeable to what Mr.
Stoddard says in his tluee sermons, (p. 40.) " Men are obhged to love their neigh-
bours as themselves. But no natural men do in any measure live up to that rule ;
but men arc great cnomics one to another, hateful and hating one another. They
do but Httlc good one to anotlier : They do a great deal of hurt one to another."
Now is it rcasonalilc to suppose, that such men have the proper €(ualilications, by
divine institution, for » lawful right to be members of the visible family of God!
Sect. hi. Arsi'vments ivhich are irrelevant. 543
'to
all good attainments ; yet it is in order to all that they have not
yet attained. Which is nothing to the purpose, but foreign to
the thing in debate, viz. Whether sanctifying grace is one of
those things which are not yet attained by those that are lavt^-
fully in the church. He there says nothing to prove, that it is :,
and especially to prove it from the meaning of the word, disci-
ples; which was the argument in hand. He insists, that men
may be sufficiently subject to Christ as their master and teacher,
in order to be in his school or church, without grace : But then
the thing to be proved, was, that church-members being called
disciples makes this evident, in order to support the argument
or objection I was upon : which argument is entirely neglected
throughout all his discourse under this head.
So in his reply to my answer to the eleventh objection,
(p. 123. ttc.) he wholly neglects the argument, and labours to
support a different one. I endeavoured, without concerning my-
self about the words of any argument in Mr. Stoddard's Appeal,
to answer an argument abundantly used at Northampton against
my doctrine, of unsanctified men not having a right to come to
the Lord's supper ; which was this, "You may as well say, that
unsanctified men may not attend any other duty of worship :"
and particularly, "You may as well forbid them to pray." — As
for Mr. S.'s objection in these words," If unsanctified men may
attend all other ordinances or duties of worship, then they may
lawfully attend the Lord's supper;" it was an argument 1 was
not obliged to attend to in the words in which he delivered it,
because it was not an argument brought against my scheme of
things, but one very diverse : Since it is not my opinion, that un-
sanctified men may attend all other ordinances, or duties of wor-
ship, besides the Lord's supper ; for I do not suppose, such may
offer themselves to baptism ; which Mr. S. takes for granted, in
his argument. And therefore what Mr. W. says in support of
it, is quite beside the business. As to the argument I was con-
cerned with, taken especially from the lawfulness of unsanctified
men praying, to prove, that therefore it must be lawful for them
to come to the Lord's supper ; certainly if there be any conse-
quence in it, the consequence depends upon the truth of this
supposition. That the same thing which makes it lawful for a
man to pray, also makes it lawful for him to come to the Lord's
supper. And seeing this position is proved to be not true, the
argument falls to the ground. And Mr. W.'s nice observations
and distinctions, of a no7i obstante, and a sinqthj and per se,
are nothing to the purpose.
This good reason (with several others) may be given, why
the same thai makes it lawful for a man to pray and hear the
word, will not make it lawful for him to partake of sacraments,
viz. That the sacraments are not onlv duties, but covenant-
544 ANSWER TO SOLOMON WILLIAMS. I'ART 111.
privileges, and are never lawfully given or received but under
that notion. Whereas, it is not so with prayer and hearing the
word : And therefore they who have no interest in the covenant
of grace, and are in no respects God's covenant-people, may
lawfully hear the word and pray. But it is agreed on all hands
that they who are not in some respects God's covenant-people,
may not come to sacraments : And the reason is this, because
sacraments are covenant-privileges. And this same reason will
prove, that none but true believers, or those that have saving
faith, the only condition of the covenant of grace, have a right
to sacraments. For, as was observed before, the condition of
any covenant is the condition of all the benefits or privileges of
that covenant. (See Part ii. sect. 8.)
SECT. IV.
The fourth thing observed in Mr. TF.'s method of managing
the controversy, par/irz</«rZy considered, viz. His advancing
new and extraordinary notions, not only manifestly contrary to
truth, hut also to the common and received principles of the
Christian church.
Thus it is with regard to many things which have already
been taken notice of. As, that men may be ungodly, and
yet truly profess to love God more than the world ; that men
may be professors of religion and have no true grace, and yet
not be lukewarm, but serve God as their only master ; that
such may profess to be subject to Christ with all their hearts,
and to give up all their hearts and lives to Christ, and speak
true, <fcc. &c.
I shall now take notice of another remarkable instance,
viz. That Mr. W. in his reply to my argument from the epithets
and characters given by the apostles to the members of visible
Christian churches, in their epistles, represents (p. 5G. d.) that
there " is no difference in all the epithets and characters, which
I had heaped up from the New Testament," from those that
are given in the Old Testament, to the whole body of the Jewish
church ; which he elsewhere abundantly supposes to be the
whole body of the Jewish nation ; yea, even in their worst times,
till the nation was rejected and cast off by God from being any
longer his people ; as I shall have occasion particularly to ob-
serve afterwards.
That it may be the more easily judged, how manifestly this
is contrary to truth, I shall here repeat some of those epithets
and characters I before mentioned, to which Mr. W. has refer-
.Sect. iv. New and extraordinary Notions. 545
€nce. This is very manifest concerning most of them : but that
I may not be tedious, I will now rehearse but a few instances,
viz. Being made free from sin, and becoming the servants of
righteousness : Having the spirit of adoption : Being the children
of God, heirs of God, joint-heirs with Christ: Being vessels of
mercy, prepared unto glory : Being such as do not live to them-
selves, nor die to themselves ; but live to the Lord, and die
unto the Lord ; and who living and dying are the Lord's :
Being those that have all things for theirs, whether Paul, or
ApoUos, or Cephas, or the world, or life, or death, or things
.present, or things to come ; because they are Christ's : Being
begotten through the gospel: Being such as shall judge the
world : Being washed, sanctified, justified in the name of the
Lord Jesus, and by the spirit of our God : Being manifestly de-
clared to be the epistle of Christ, written not with ink, but by
the Spirit of the living God ; notin tables of stone, but in fleshly
tables of the Jieart : Being such as behold as in a glass the glory
of the Lord, and are changed into the same image from glory to
glory: Being chosen in Christ before the foundation of the world,
that they should be holy and without blame before him in
love ; and predestinated unto the adoption of children : Being
sealed by that holy spirit of promise : Being quickened, though
once dead in trespasses and sins : Being made meet to be par-
takers of the inheritance of the saints in light : Being dead, and
having their life hid with Christ in God ; and being those who
when Christ who is our life shall appear, shall also appear with
him in glory ; having put off the old man with his deeds, and
having put on the new man, which is renewed in knowledge, after
the image of him that created him : Being begotten again to
a living hope — to an inheritance incorruptible, and undefiled,
and that fadeth not away, reserved in heaven for them; who
are kept by the power of God through faith unto salvation ;
who love Christ, though they have not seen him ; in whom, though
now theysee him not,yct believing, they rejoice withjoy unspeak-
able and full of glory ; having pinificd their souls in obeying
the truth through the Spirit ; knowing him that is from the
beginning; having their sins forgiven; having overcome the
wicked one ; having an unction from the holy one, by which they
know all things ; who are now the sons of God; and who, when
Christ shall appear, shall be like him, because they shall see him
as he is.
Now let the Christian render judge, with what face of rea-
son our author could represent as though there were nothing in
all these epithets and characters, more than used of old to be
given to the whole nation of the Jews, and that even in times of
their greatest corruption and apostacy, till the nation was rejected
vor,. rv. 69
646 ANSWER TO SOLOMON WILLIAMS. PART III.
of God ! One would think there is no need of arguing the mat-
ter with any that have read the Bible.
This representation of Mr. W.'s is not only very contrary
to truth, but also to the common sentiments of the Christian
church. Though I pretend not to be a person of great reading,
yet I have read enough to warrant this assertion. I never yet
(as I remember) met with any author that went the same length
in this matter with Mr. W. but Mr. Taylor of Norwich, in
England, the author who lately has been so famous for his cor-
rupt doctrine. In his piece, which he calls A Key to the Apostolic
Writings, where he delivers his scheme of religion, (whichseems
scarcely so agreeable to the Christian scheme, as the doctrine of
many of the wiser Heathen,) he delivers the same opinion, and
insists largely upon it ; it.bcing a main thing to establish his whole
scheme. And it evidently appears, in the manner of his deliver-
ing it, that he is sensible it is exceeding far from what has hitherto
been the commonly received sentiment in the Christian world.
He supposes that as all those epithets and characters belong to
the whole nation of the Jews, even in their mostcorrupt times, so
they belong to all Christendom, even in the most vicious parts
of it ; that the most vicious men, who are baptized, and profess
to believe Jesus to be the Messiah, are chosen before the founda-
tion of the world, predestinated according to the foreknowledge
of God, regenerated, justified, sanctified, children of God, heirs
of God, joint-heirs with Christ, the spouse of Christ, the temple
of God, made to sit together in heavenly places in Christ, being
the family of heaven, &c. &c. And certainly he may with as
good reason, and with the same reason, suppose this of all
Christendom, even the most vicious parts of it, as of the whole
nation of the Jews, however corrupt, till there was a national
rejection of them.
Indeed, it is manifest there is no other way of evading the
force of the argument from the epistles, but by falling into
Taylor's scheme. If his scheme of religion be not true, then it
is plain as any fact in the New Testament, that all the Christian
churches, through the whole earth, in the apostles' days, were
constituted in the manner that I insist on. The scripture says
ten times as much to demonstrate this matter, as it does about
the manner of discipline, officers and government of the church,
or about the several parts of the public worship, or the sanctifi-
cation of the Christian sabbath.
Sect. v. Exclamation instead of Argument. 547
SECT. V.
Instances oftheffth and sixth particulars^ in Mr. \V.''s method
of disputing ^viz. his using confident and peremptory assertions^
and great exclamations, instead of arguments.
We have an instance of the former, in his reply to my
answer to the 14th objection, viz. That it is not unlawful for
unsanctified men to carry themselves like saints. I objected
against this, if thereby be meant, that they may lawfully carry
themselves externally like saints in all respects, remaining un-
godly ; and mentioned some things which belonged to the ex-
ternal duty of godly men, which no ungodly man, remaining such,
may do. To which Mr. W. makes no reply ; but to prove the
point says, " Mr. S. knew, and all divines know. That the ex-
ternal carriage of some unsanctified men is to the outward ap-
pearance, and the public judgment of the church, the same with
the carriage of the saints; and they know they are bound to
such a behaviour." And this peremptory confident assertion is
all the argument he brings to prove the thing asserted.
Again, I observe, that sometimes Mr. W. uses great excla-
mation, as though he intended to alarm, and excite terror in his
readers, and raise their indignation ; though they are perhaps
never likely to know for what. We have two very remarkable in-
stances of this, (p. 136 and 137.) where he says, " I shall fur-
ther take notice of two extraordinary and surprising passages, if
1 understand them. And I have with great diligence tried to find
out the meaning of them. One is p. 129. between the 17th and
23rd lines ; if it be rightly printed." — He does not quote my
words : This mighty exclamation would have become too flat,
and appeared ridiculous, if he had. The passage referred to is
in these words — " Indeed such a tendency, (/. e. a tendency to
irreligion and profaneness,) it would have, to shut men out from
having any part in the Lord, in the sense of the two tribes and
half, (Josh. xxii. 25.) or to fence them out by such a partition-
wall, as formerly was between Jews and Gentiles ; and so to shut
them out as to tell them, if they were never so much disposed to
serve God, he was not ready to accept them : According to the
notion the Jews seem to have had ofthe uncircumcised Gentiles."
That is, plainly to shut them out so as to tell them that let them
have hearts never so well and piously disposed to love and serve
God, their love and service could not be accepted. This doubt-
less would have a tendency to discourage religion in men. And
how the owning of it, is an owning my scheme to have such a
tendency, I do not know. Mr. \Y. might as well have picked
out any other sentence through all the 136 pages of the book,
548 ANSWER TO SOLOMON WlLLIAiUS, PART ill'
and called it an extraordinary passage, and stood astonished
over it, and told how he was ready to doubt whether it was
rightly printed, and what great diligence he had used to find
out the meaning of it !
The other extraordinary passage he stands thunderstruck
with, is in these words ; " May it not be suspected, that this way
of baptizing the children of such as never make any proper pro-
fession of godliness, is an expedient originally invented for that
very end, to give ease toancestors with respect to their posterity,
in times of great declension and degeneracy." Mr. W. knows,
that through the whole of my book 1 suppose, this practice of
baptizing the children of such as are here spoken of, is wrong;
and so does he too ; for he abundantly allows, that persons in
order to be admitted to the privileges of visible saints, must
make a profession of real piety, or gospel-holiness> And if it
be wrong, as we are both agreed, then surely it is nothing akirs
to blasphemy, to suspect that it arose from some bad cause.
SECT. VI.
Instances of the seventh particular observedin Mr. TF.'s way of
disputing, viz. His wholly overlooking- arguments, pretending
there is no argument., nothing to answer ; tvhe7t the case is
far otherwise.
Thus in his reply to my tenth argument, which was this : " It
is necessary, that those who partake of the Lord's supper, should
judge themselves truly and cordially to accept of Christ, as their
Saviour, and chief good ; for this is what the actions, which com-
municants perform at the Lord's table, area solemn profession
of." I largely endeavoured (in p. 75, 76, and 77.) to prove this,
from the nature of those significant actions, of receiving the
symbols of Christ's body and blood when offered, representing
their accepting the thing signified, as their spiritual food, &.c.
To all which Mr. W. says, (p. 74. a.) " I do not find that Mr.
Edwards has said any thing to prove the proposition, which is
the whole argument offered here in proof of the point proposed
to be proved, but only gives his opinion, or paraphrase of the
purport and nature of the sacramental actions." Since Mr. W.
esteems it no argument, I desire it may be considered impartially
whether there be any argument in it or no.
These sacramental actions all allow to be significant actions:
They are a signification and profession of something : They are
not actions without a meaning. And all allow, that these exter-
nal actions signify something inward and spiritual. And if they
Sect. vi. Of Sacramental Actions, ^c. 549
signify any thing spiritual, they doubtless signify those spiritual
things which they represent. But what inward thing does the
outward taking or accepting the body and blood of Christ rep-
resent, but the inward accepting Christ's body and blood, or an
accepting him in the heart? And what spiritual thing is the out-
ward feeding on Christ in this ordinance a sign of, but a spiritual
feeding on Christ, or the souPs feeding on him 1 Now there is
no other way of the souPs feeding on him, but by that faith, by
which Christ becomes our spiritual food, and the refreshment
and vital nourishment of our souls. The outward eating and
drinking in this ordinance is a sign of spiritual eating and drink-
ing, as much as the outward bread in this ordinance is a sign of
spiritual bread ; or as much as the outward drink is a sign of
spiritual drink. And doubtless those actions, if they are a pro-
fession of any thing at all, are a profession of the things they
signify.* To say that these significant actions are appointed
to be a profession of something, but not to be a profession of the
things they are appointed to signify, is as unreasonable as to
say, that certain sounds or words are appointed to be a pro-
fession of something, but not to be a profession of the things
signified by those words.
Again, Mr. W. in his reply to my answer to the second ob-
jection, with like contempt passes over the main argument which
I offered, to prove that the nation of Israel were called God's
people, and covenant-people, in another sense besides a being
visible saints. My argument (in p. 85, 86.) was this : That it is
manifest, something diverse from being visible saints, is often in-
tended by that nation being called God's people, and that the
family of Israel according to the flesh — not with regard to any
moral and religious qualifications — were in some sense adopted
by God, to be his peculiar and covenant-people; from Rom. ix.
3, 4, 5. — I could wish myself accursed from Christ for my brethren
according to the flesh ; who are Israelites ; to whom pertaineth
the adoption, and the glory, and the covenants, and the giving
of the law, and the service of God, and the promises ; whose
* Mr. Stoddard owns, that the sacramental actions, both in baptism and the
Lord's supper, signify saving faith in Christ. (Safety of App. p. 120.) "By baptism
is signified our fellowship with Christ in his sufferings. That is signified hereby,
that we have an interest in the virtue of his sufferings, that his sufferings are made
over unto us, and that we do participate in the good and benefit of them. It
was John the Baptist's manner, before he baptized persons, to teach them that
they must believe on Christ. And the apostles, and apostolical men would not
baptize any adult persons but such as professed to believe on Christ. He that
belicveth and is baptized, shall be saved. Baptism is mentioned as the evidence
of faith." — So concerning the Lord's supper, (Ibid. p. 122. e. 123. a.) "In this ordi-
nance we are invited to put our trust in the death of Christ. Take, eat ; this is
my body : and drink ye all of it. When the body feeds on the sacramental bread
and wine, the soul is to do that which answers unto it ; the soul is to feed on
Christ crucified ; which is nothing else but the acting faith on him."
550 ANSWER TO SOLOMON WILLIAMS. PAKT HI.
are the fathers," &;c. I observed, that these privileges are spoken
of as belonging to the Jews, not now as visible saints, not as pro-
fessors of the true religion, not as members of the visible church
of Christ, (which they did not belong to,) but only as a people
of such a nation, such a blood, such an external carnal relation
to the patriarchs, their ancestors ; Israelites according to the
flesh : inasmuch as the apostle is speaking hereof the unbeliev-
ing Jews, professed unbelievers, that were out of the Christian
church, and open visible enemies to it ; and such as had no right
at all to the external privileges of Christ's people. I observed
further, that in like manner this apostle in Rom. xi. 28,29. speaks
of the same unbelieving Jews that were enemies to the gospel,
as in some respect an elect people, and interested in the calling,
promises and covenants, God formerly gave their forefathers,
and are still beloved for their sakes. "As concerning the gospel,
they are enemies for your sakes : but as touching the election,
they are beloved for the fathers' sakes. For the gifts and calling
of God are without repentance."
All that Mr. W. says, which has any reference to these
things, is, " That he had read my explication of the name of the
people of God, as given to the people of Israel, &c. But that
he confesses, it is perfectly unintelligible to him." The impartial
reader is left to judge, whether the matter did not require some
other answer.
SECT. VII.
What is, and what is not begging the question ^ and how Mr. W.
charges me, from time to time, with begging the question,
without cause.
Among the particulars of Mr. W.'s method of disputing, I
observed, that he often causelessly charges me with begging the
question, while he frequently begs the question himself, or does
that which is equivalent.
But that it may be determined with justice and clearness,
who does, and who does not beg the question, I desire it may
be particularly considered, what that is which is called begging
the question in a dispute. — This is more especially needful for
the sake of illiterate readers. And here,
1. Let it be observed, that merely to suppose something in
a dispute, without bringing any argument to prove it, is not beg-
ging the question : for this is done necessarily, in every dispute,
and even in the best and clearest demonstrations. One point is
proved by another, till at length the matter is reduced toa point
that is supposed to need no groof ; either because it is self-evi-
Sect. vii. What is begging the Question. 551
deal, or is a thing wherein both parties are agreed, or so clear
that it is supposed it will not be denied.
"2. Nor is begging the question the same thing as offering a
weak argument, to prove the point in question. It is not all
weak arguing, but one particular way of weak arguing, that is
called begging the question.
3. Nor is it tlie same thing as missing the true question,
and bringing an argument that is impertinent, or beside the
question.
But the thing which is called begging the question, is the
making use of the very point in debate, or the thing to be proved,
as an argument to prove itself. Thus, if I were endeavouring to
prove that none but godly persons might come to sacraments
and should take this for an argument to prove it. That none
might come but such as have saving faith, taking this for grant-
ed ; I should then beg the question ; for this is the very point in
question whether a man must have saving faith or no ? It is
called begging the question, because it is a depending as it were
on the courtesy of the other side, to grant me the point in
question, without offering any argument as the price of it.
And whether the point I thus take for granted, be the main
point in question, in the general dispute, or some subordinate
point, something under consideration, under a particular argu-
ment ; yet if I take this particular point for granted, and then
make use of it to prove itself, it is begging the question.
Thus if 1 were endeavouring, under this general contro-
versy between Mr. W. and me, to prove that particular point,
that we ought to love all the members of the church as true
saints; and should bring this as a proof of the point, that we
ought to love all the members of the church as true Christians,
taking this for granted ; this is only the same thing under another
term, as the thing to be proved : and therefore is no argument
at all, but only begging the question.
Or if the point 1 thus take for granted, and make use of as
an argument, be neither the general point in controversy, nor yet
the thing nextly to be proved under a particular argument; yet if
it be some known controverted point between the parties, it is
begging the question, or equivalent to it : for it is begging a
thing known to be in question in the dispute, and using it as if
it were a thing allowed.
I would now consider the instances, wherein Mr. W. asserts
or suggests that I have begged the question.
In p. 30. d. e. and 31. a. 6. he represents the force of my
reasoning as built on a supposition, that there is no unsanctified
man, but what knows he has no desire of salvation by Christ, no
design to fulfil the covenant of grace, but designs to live in steal-
ing, lying, adultery, — or some other known sin : And then says,
552 ANSWER TO SOLOMON WILLIAMS. PART III.
" Is it not manifest, that such sort of reasoning is a mere quib-
bhng with words, and begging the question ?" And so insinuates,
that I have thus begged the question. Whereas, I nowhere say
or suppose this which he speaks of, nor any thing like it. But
on the contrary, often say, what supposes an unsanctified man
may think he is truly godly, and that he has truly upright and
gracious designs and desires. Nor does any argument of mine
depend on any such supposition. Nay, under the argument he
speaks of, I expressly suppose the contrary, viz. That unsancti-
fied men who visibly enter into covenant, may be deceived.
In p. 38. a. Mr. W. makes a certain representation of my
arguing from Isaiah Ivi. and then says upon it, " It is no arguing,
but only begging the question. " But as has been already shewn,
that which he represents as my argument from that scripture,
has no relation to my argument.
In p. 59, in opposition to my arguing from the epistles, that
the apostles treated those members of churches which they wrote
to, as those who had been received on a positive judgment, i.e.
(as I explain myself,) a proper and affirmative opinion, that they
were real saints; Mr. W. argues, that the apostles could make
no such judgment of them, without either personal converse, or
revelation : unless it be supposed to be founded on a presump-
tion, that ministers who baptized them, would not have done it,
unless they had themselves made such a positive judgment con-
cerning their state : and then adds these words, this may do for
this scheme, but only it is a begging the question. Whereas, it is
a point that never has been in question in this controversy, as
ever I knew, whether some ministers or churches might reason-
ably, and affirmatively suppose, the members of other churches
they are united with, were admitted on evidence of proper quali-
fications, (whatever they be, whether common or saving,) trust-
ing to the faithfulness of other ministers and churches. Besides,
this can be no point in question between me and Mr. W. unless
it be a point in question between him and himself For beholds,
as well as I, that persons ought not to be received as visible
Christians, without moral evidence (which is something positive,
and not a mere negation of evidence of the contrary) of gospel-
holiness.
In p. 82. of my book I suppose, that none at all do truly
subject themselves to Christ as their master, but those who gra-
ciously subject themselves to him, and are delivered from the
reigning power of sin. Mr. W. suggests, (p. 83. d.) that herein
I beg the question. For which there is no pretext, not only as
this is no known point in controversy between the parties in this
debate ; but also as it is a point I do not take for granted, but
oflfer this argument to prove it, that they who have no grace, are
under the reigning power of sin, and no man can truly subject
Sect. vii. WTiatis begging' the Question. 553
himself to tuo such contrary masters, at the same time, as Christ
and sin. I think this argument sufficient to obtain the point,
without begging it. And besides, this doctrine, that they who
have no grace do not truly subject themselves to Christ, was no
point in question between me and Mr. W.; but a point wherein
we were fully agreed, and wherein he had before expressed him-
self as fully, and more fully than 1. In his sermons on Christ
a King and Witness, (p. 18. 6.) he speaks of all such as do not
depend on Christ, believe in him, and give up themselves and all
to him, as not true subjects to Christ ; but enemies to him, and his
kingdom. We have expressions to the same purpose again, in
p. 74. and 91. And in p. 94. d. e. of the same book, he says, " It
is utterly inconsistent with the nature of the obedience of the
gospel, that it should be a forced subjection. — No man is a sub-
ject of Christ, who does not make the laws and will of Christ his
choice, and desire to be governed by him, and to live in subjec-
tion to the will of Christ, as good and fit, and best to be the
rule of his living, and way to his happiness. A forced obedience
to Christ is no obedience. It is in terms a contradiction. Christ
draws men with the cords of love, and the bands of a man.
Our Lord has himself expressly determined this point." There
are other passages in the same book to the same purpose. So
that I had no need to beg this point of Mr. W. since he had
given it largely, and that in lull measure, and over and over
again, without begging.
In p 120, h. he observes, " That to say such a profession
of internal invisible things is the rule to direct the church in ad-
mission— is to hide the parallel, and beg the question. For the
question here is about the persons' right to come, and not about
the church's admitting them." Here Mr. W. would make us
believe that he does not know what begging the question is : for
it is evident, his meaningis, that my saying so is beside the ques-
tion. But to say something beside the question, is a difterenl
thing from begging the question, as has been observed. My say-
ing, that a profession of invisible things is the church's rule in ad-
mission, is not begging the question : because it is not, nor ever
was any thing in question. For Mr. S. and Mr. W. himself are
full in it, that a profession of invisible things, such as a believing
that Christ is the Son of God, &c. is the church's rule. Yea,
Mr. W. is express in it, that a credible profession and visibility of
gospel-holiness is the church's rule, p. 139. Nor is my saying
as above, beside the question then in hand, relating to the church
of Israel admitting to the priesthood, those that could not find
their register. For that wholly relates to the rule of admission to
the priesthood, and not to the priests' assurance of their own
right For, as 1 observed, if the priests had been never so fully
assured of their pedigree, yet if they could not demonstrate it to
VOL. IV. 70
554 AMSVVER TO &OLOMON WILLIAMS. i'ART 151,
others by a public register, it would not have availed for their
admission.
Again, in p. 124. e. Mr. W. charges me with begging the
question, in supposing that sacraments are duties of worship
whose very nature and design is an exhibition of those vital and
active principles and inward exercises, wherein consists the
condition of the covenant of grace. He charges the same thing
as a begging the question, p. 131 . d. — But this is no begging the
question, for two reasons; (1.) Because I had before proved
this point, by proofs which Mr. W. has not seen cause to attempt
to answer, as has been just now observed, in the last section. —
(12.) This, when I wrote, was no point in question, wherein Mr.
W. and I differed ; but wherein we were agreed, and in which
he had declared himself as fully as I, in his sermons on CJmst a
King and Witness ; p. 76. c. " When we attend sacraments,
(says he,) we are therein visibly to profess our receiving Christ,
and the graces of his Spirit, and the benefits of his redemption,
on his own terms and offer, and giving up the all of our souls to
him, on his call, covenant, and engagement.'" And in the next
preceding page but one, in a place lbrecited,he speaks of these
acts " as mockery, hypocrisy, falsehood, and lies, if they are not
the expressions of faith and hope, and spiritual acts of obedience.
So that I had no manner of need to come to Mr. W. as a beggar
for these things, which he had so plentifully given me, and ali
the world that would accept them, years before.
SECT. VIIL
Shewing how Mr W. often begs the question himself.
The question is certainly begged in that argument which
Mr. W. espouses and defends, viz. That the Lord's supper has
a proper tendency to promote men's conversion. In the prosecu-
tion of the argument Mr. W. implicitly yields, that it is not the
apparent natural tendency alone, that is of any force to prove the
point ; but the apparent tendency under this circumstance, that
there is no express prohibition. And thus it is allowed, that in
the case of express prohibition with respect to the scandalous
and morally insincere, no seeming tendency in the nature of the
thing proves the ordinance to be intended for the conviction and
conversion of such. So that it is a thing supposed in this argu-
ment, that all morally insincere persons are expressly forbidden,
but unsanctified persons not so. Now when it is supposed, that
morally insincere persons are expressly forbidden, the thing
meant cannot be, that they are forbidden in those very words ;
Sect. vhi. Mr. W. begs the Question. 555
for no such prohibition is to be found : nor are men that Uve in
sodomy, beastiahty, and witchcraft, any where expressly for-
bidden in this sense. But the thing intended must be, that they
are very evidently forbidden, by plain implication, or conse-
quence. But then the whole weight of the argument lies in this
supposition, that unsanctified persons are not also plainly and
evidently forbidden ; which is the very point in question. And
therefore to make this the ground of an argument to prove this
point, is a manifest begging the question. *And what Mr. W.
says to the contrary, (p. 127. a.) that Mr. Stoddard had proved
this point before, avails nothing: For let it be never so much
proved before, yet, after all, to take this very point and make
use of it as a further argument to prove itself, is certainly beg-
ging the question. The notion of bringing a new argument is
bringing additional proof : But to take a certain point, sup-
posed to be already proved, to prove itself with over again,
certainly does not add any thing to the evidence.
Mr. W. says, my supposing unconverted persons, as such,
to be as evidently forbidden, as scandalous persons, is as much
begging the question. I answer, So it would be, if I made that
point an argument to prove itself with, after Mr. W.'s manner.
But this is far from being the case in fact.
And the question is again most certainly begged, in that
other thing said to support this argument, viz. That though the
Lord's supper may seem to have a tendency to convert scanda-
lous sinners, yet there is another ordinance appointed for that.
Here the meaning must be, that there is another ordinance, ex-
clusive of the Lord's supper ; otherwise it is nothing to the pur-
pose. For they do not deny but that there arc other ordinances
for the conversion of sinners, who are morally sincere, as well
as of those who are scandalous. But the question is, whether
other ordinances are appointed for their conversion exclusive of
the Lord's supper; or, whether the Lord's supper be one ordi-
nance appointed for their conversion ? This is the grand point
in question. x\nd to take this point as the foundation of an ar-
gument, to prove this same point, is plainly begging the ques-
tion. And it is also giving up the argument from the tendency,
and resting the whole argument on another thing.
Mr. W. again plainly begs the question in his reply, (p.
127. c. d.) That God's prohibition is an argument, that God
saw there was no such tendency for their conversion. His so
saying supposes again, that there is no evident prohibition of
unsanctified persons. In which he again flies to the very point
in question, and rests the weight of his reasoning upon it.
Just in the same manner Mr. W. begs the question in es-
pousing and making use of that argument, That all in external
covenant, and neither ignorant nor scandalous, are commanded
.356 ANSWER TO SOLOMON WILLIAMS, PART III.
to perform all externaF<;ovenant-duties. Here it is supposed,
that scandalous persons, (which, according to Mr. W.'s scheme,
must include all that have not moral sincerity,) though in the
external covenant, are expressly, that is, evidently excepted and
forbidden : and that unsanctified men are not also evidently
forbidden ; which is the point in question. For if unsanctified
men, though in external covenant, are as evidently forbidden
and excepted, as scandalous men that are in external covenant,
then the argument touches not one any more than the other.
So that the argument is entirely a castle in the air, resting on
nothing but itself. The grand thing to be proved, first taken
for granted, and then made an argument to prove itself !
In explaining the nature of begging the question,! observed,
that it is begging the question, or equivalent to it, whether the
point that is taken for granted, and made an argument of, be
the main point in controversy, or some particular known disputed
point between the controverting parties : I will now illustrate
this by an example. It is a known disputed point in this con-
troversy, whether in the parable concerning the man without
the wedding-garment, the king condemned the man for coming
into the church without grace. Now supposing that I, because
I look on the matter as very clear, should, besides using it as
one distinct argument, also make it the basis of other argu-
ments ; and should use it in opposition to the strongest argu-
ments of my opposers, as if it were sufficient to stop their
mouths, without offering any proper solution of those arguments :
As, in case 1 were pressed with the argument from the passover,
if I should fly to the man without the wedding-garment ; and
should say, It is certain, this argument from the passovercan beof
no force against the express word of God in Matt. xxii. For
there it is plain as any fact that ever the sun shone upon, that
the king condemns the man for coming into the church without
a wedding-garment ; and it is plain as the sun at noon-day, that
the wedding-garment is grace. — And if when the argument
from Judas's partaking of the Lord's supper is alledged, I should
again fly to the man without a wedding-garment, and say,
Whatever reasons Christ might have for admitting Judas, yet it
is plainly revealed, in Matt. xxii. 1*2, that God does not approve
of men coming into the church without a wedding garment :
This would be a beggarly, impertinent way of disputing, thus
to answer one argument by throwing another in the way, which
is contested, and the validity of which is denied. It is fair, that
I should have liberty to use the argument concerning the wed-
ding-garment, in its place, and make the most of it: But to use
it as the support of other arguments, is to produce no addi-
tional proof. And thus, from time to time, to produce the dis-
puted hypothesis of one argument, for answer to the arguments
Sect. viir. Mr. W. begs the Question. 5bl
of my antagonist, instead of solving those arguments, is flying
and hiding from arguments, instead of answering them : instead
of defending the fortress which is attacked, it is dodging and
flying from one refuge to another.
Mr. W. acts this part from time to time, in the use he
makes of his great argument from the Old Testament church and
its ordinances. Thus (in p. 8.) he takes this method to answer
my argument from the nature of visibility and profession, insist-
ing that the Israelites avouching and covenanting was a thing
compatible with ungodliness; which he knows is a disputed point
in this controversy, and what I deny. Again, he makes use of the
same thing, in answer to my argument from the nature of cove-
nanting with God. (p. 23,24.) And again he brings it in, (p. 25. e.
26. a.) answering what I say, by confidently asserting that con-
cerning the church of Israel, which he knows is disputed, and I
deny ; viz. That the covenanting of Israel did not imply a
profession that they did already believe and repent : As in these
words, "This was never intended nor understood, in the pro-
fession which the Israelites made ; but that they would im-
mediately and from thenceforth comply with the terms of the
covenant ; and by the help of God, offered in it, would fulfil it.
I am sure, this was what they professed ; and I am sure, God
declared he took them into covenant with him." And the same
thing is brought in again to answer the same argument, (p. 31. c.)
The same thing is thrown in, once and again, as an answer to
what I say of the unreasonableness of accepting such professions
as leave room to judge the greater part of the professors to be
enemies of God. (p. 34. h. c.) The same thing is cast in as a
sufficient block in the way of my arguing from the unreasonable-
ness of accepting such professions, as amount to nothing more
than lukevvarmness. (p. 36, d. e. ) The same is brought in, and
greatly insisted on, to stop my mouth, in arguing from the
epistles, (p. 56, 57.) The same is brought in again, to enervate
my argument concerning brotherly-love. (p. 69. d.) And this is
made use of as the support of other arguments ; as that from the
name disciples, and about the church being the school of Christ ;
and to confute what I say, in answer to that argument, (p. 84. a.)
The same is brought in as a support of the eleventh objection,
and a confutation of my answer to that. (p. 125. c. d. e.) And
again, in reply to what I say in answer to the nineteenth objec-
tion, (p. 137. 6. c.)
Another thing, near akin to begging the question, is resting
the weight of arguments on things asserted without proof;
which, though they do not properly make a part of the contro-
versy, yet are things not allowed by those on the other side.
Thus does Mr. W. in his arguing from the success of the Lord's
supper in the conversion of sinners; (p. 137, 138.) supposing,
558 ANSWER TO SOLOMON WILLlAil.S. PART 111.
not only that the Lord's supper has been the occasion of the
conversion of many, but that their communicating was the means
of it. This he offers nothing to prove, and it is not allowed
by those on the other side.* And it is what would be very
hard to prove : If many were converted at the Lord's table,
(which yet is not evident,) it would not prove, that their par-
taking was the means of their conversion ; it might be only
what they saw and heard there, which others may see and hear,
that do not partake.
SECT. IX.
Mr. WJ^s inconsistence with himself^ in what he says in answer
to my third and fourth arguments^ and in his reply to my
arguments from the Acts, and the Epistles.
The last thing observed in Mr. W.'s way of disputing, is
his alledging and insisting on things wherein he is inconsistent
with himself. His inconsistencies are of many sorts. Some-
times he aliedges those things that are inconsistent with the
doctiine of those whose principles he pretends to maintain. —
He abundantly urges those things against my scheme, which are
in like manner against his own. He often argues against tliose
things which he allows, and strenuously insists on. He denies
what he affirms, and affirms what he utterly denies ; laying down
and urging those things which are contrary to what he says in
other books ; and sometimes contrary to what he says in the
same book. Yielding up the thing wherein the argument lies,
yet strenuously maintaining the argument. — Allowing both pre-
mises and consequence, yet finding fault, and opposing. Some-
times he urges things which are contrary to what he says under
different arguments ; and sometimes contrary to what he says
under the same argument. Sometimes he contradicts himself
in the plain sense and meaning of what he sa)s ; at other times
even in plain terms. Sometimes in effect contradicting himself
in the same breath, and in the same sentence.
These various kinds of inconsistence have many of them been
already observed. And will further appear by a particular consi-
deration of what he says on several heads, in what remains.
In my third argument, I insisted, that it could not be much
* Thus that very eminent divine, and successful minister of Christ, the late
Dr. Doddridge, in his Sennons on Regeneration, speaking of the means of
regeneration, (p. 251. e. 252. a.) says," I do not mention the administration of
sacraments, upon this occasion ; because though they have so noble and effectual
a tendency to improve men's minds in piety, and to promote Christian edifica-
tion ; yet I do not remember to have heard of any instance, in which they have
been the means of men's conversion : which is the less to be wondered at, a?
they are appointed for a very difibrent ond."
Sect. ix. Mr. VV. inconsistent with Himself. 559
to God'^ honour, for men to profess the assentof their judgment
to the true rehgion, without pretending to any real friendship or
love to God in their hearts. Mr, W. in opposition, (p. 34. d. e.)
speaks of it as an honour to G<c\, that stcret hypocrites openly
declare their conviction ot the truth of God's word, &c. as in the
multitude of subjects is the king's honour. And yet he himself
represents the matter quite othtrwise in his sermons on Christ
a King and Witness ; there (p. 87. a.) he has these words, " To
promote the kingdom of Christ, is not to do that which may
prevail with men to make pretences that they are Christians, or
that they own Jesus Christ as their Saviour, and to call him
Lord, Lord, when really he is not so."
In answer to my fourth argument, (p. 35. d.) Mr. W. says,
I make a great misrepresentation of the matter, in insinuating
that according to Mr. S — d's scheme, (of which scheme he de-
clares himself to be) they who are admitted make a pretence
of 7io more than moral sincerity, and common grace. And yet
he insists, that when IMiilip required a profession of the Eunuch's
faith, his question designed 7io more than an assent of the
understanding, (p. 5L rt.,,6.) which he there distinguishes from
saving faith : and says, that it is morally certain that his inquir)'-
amounted to no more. And yet in his discourse on the
same head, (p. 49. c.) he inveighs against me for supposing it a
consequence of the opinion of my opposers, that the Eunuch, in
order to come to sacraments, had no need to look at any such
qualification in himself as saving faith. — Certainly the Eunuch
in making answer to Philip's inquiry, had no need to look at any
more than Philip inquired after. In p, 50. a. he says, " It does
not seem at all probable, that Philip inquired any thing about
the regeneration or sanctification of the Eunuch," And yet in
the next preceding sentence, he refers me over to another
judgment, for representing, as though my opposers supposed,
that it was no matter whether a person coming to gospel-ordi-
nances had any grace or not, and had no manner of need to
inquire any thing about his sincerity.
And though he highly blames me for insinuating, as above,
that my opposers require a pretence oi no more than common
grace and moral sincerity ; yet in opposition to my insisting on
a profession of saving faith, speaking of the profession which
the apostles required, he says, (p. 58. c ) "It is certain that a
profession in these words, which was wont to be required, do
sometimes import no more than a conviction of the under-
standing on moral evidence." So he says concerning those
whose admission into the Christian church we have an account
of in Acts ii. (p. 45. e.) " There is not one word said about (iny
other faith, but believing that Jesus was the Messiah. And if
so, then certainly no more was professed.
560 ANSWER TO SOLOMON WILLIAMS. PART 11/.
In p. 35. e. he allows that all visible saints who are not
truly pious, are hypocrites; and yet maintains, that the pro-
fession they make is no more than what they make and speak
honestly and truly, (p. 105. cl, & 47. c.) how then are they,
all hypocrites, if thev are honestly and truly what they profess
to be?
In supporting the argument from John's baptism, he insists,
that the profession the people made, did not imply, that they
had savingly repented : and that John openly supposed, that
their profession did not imply it, in what he said to them,
(p. 97. a. b. c.) — And (p. 98. a. h.) he says, " We read not a
word of John's inquiring whether these people made a'credible
profession of true piety." And he there manifestly suggests,
that John knew they were not pious, as he knew they were a
generation of vipers. Yet how often elsewhere does Mr. W.
insist, that men in order to come to sacraments must make
a credible profession of true piety and gospel-hohness, and that
they must in a judgment of charity be supposed to have real
godliness?
In answer to my argument from Jhe instance of the con-
verts in Acts ii. Mr, W. speakingof their convictions, and being
pricked in their hearts, (p. 45. c. d. e.) says, "They were con-
vinced that Jesus was the true Messiah and Saviour, whom God
had promised to Israel, — whereupon convinced of their sin, they
cry out what shall we do? To which the apostles reply, repent
and be baptized, — in the name of the Lord Jesus Christ for the
remission of sins. — There is not one word said about any other
faith, but believing that Jesus was the Messiah." — And in the two
next pages Mr. VV. insists, that their gladly receiving the word
can by no necessity from the text imply more, than that they now
believed that Jesus was the Messiah, and that it was matter of
joy to them that the Messiah was come. — So that we have this
inconsistent account of the matter from Mr. W. ; that these
people are first convinced that Jesus is the Messiah, and this is
cause of distress to them : and they ask, what they shall do ?
Hereupon the apostles direct them to believe that Jesus is the
Messiah ; which they believed already, before they asked the
question : but however, when they heard this, they believed
that Jesus was the Messiah. They now found it out, as a new
thing they did not know of before, and are glad at the joyful
discovery ; though just before they believed the same thing,
and the discovery filled them with distress.
In p. 47. h. whereas it is said concerning these new con-
verts,— " That such were added to the church, as were the
saved," — Mr. W. says, the like appellation is given to the whole
church of Israel. And in this, and the foregoing page, he insists,
that these converts wore l>efore in the church of Israel, and
Sect. ix. Mr. W. inconsistent with Himself. 561
were not now admitted, but only continued as some of God's
people. But if these things were so, they were the saved
before their conversion to Christianity, as mucii as after ; and
others that were in the Jewish church, that were not yet con-
verted to Christianity, were as much the saved as they. And
then why is their being saved spoken of as what was now
brought to pass, and as a thing that distinguished the believing
Jews from others ?
In the same page c. Mr. W. says, " we do not dispute but
that the apostles supposed and believed in charity, so far as they
had any thing to do to suppose or believe any thing about it,
that God had given these persons saving repentance, and an
heart-purifying faith." And yet in p. 61. he speaks of the
apostles as supposing the contrary of many of those that had
been admitted into the primitive church ; in that they speak of
them, as such temples of God as might be destroyed : " Which
(says Mr. W.) cannot be true of sanctified persons, unless they
can fall from grace."
In his answer to the argument from Philip and the Eunuch
he supposes,. that believing with all the heart is only such a belief
of the doctrine of Christianity as unsanctified men may have.
And yet in that forementioned p]a.ce,{Ch7^isi a Ki7ig and Witness,
p. 144.) he says, a man before he is renewed by the Holy Ghost,
has a view of the truth as a doubtful uncertain thing. And in
the book now especially attended to, he in effect owns the thing,
which he earnestly disputes against in reply to this argument.
He greatly insists, that the phrase, with all the heart, does not
signify gracious sincerity ; and yet he owns it does. (p. 51. e. &
52. a. b.) He owns, that according to the usual way of speaking
among mankind, both in our days, and also in the times when
the scriptutes were written, " God requires men to give him
their hearts, intending by it such a sincerity as God will own and
accept; which be sure (says he) is nothing less than a gracious
sincerity ; which never can be, unless the whole soul and all its
faculties be engaged for God." Then afterwards adds, " But
how will this any way prove, that when men use the same ex-
pressions, it must necessarily be understood in the same sense?"
And yet in the same breath, he had observed that God in thus
using the phrase, uses it according to the usual manner of
speaking among mankind. He gives this reason, why the phrase
need not be understood in the same sense when used by men,
that men are not searchers of hearts. But the argument is
about the phrase as Philip put it to the Eunuch's own con-
science, which was or ought to be a searcher of his heart.
And by the way I must observe, that Mr. W. would have
done well, if he was able, to have reconciled these repugnant
things taken notice of in my book ; " That with the heart, man
VOL. IV. 71
56*2 ANSWER TO SOLOMON AVILLIAMS. PART III,
believeth to righteousness," and that if men beheve with the
heart that God raised Christ from the dead, they shall be saved ;
agreeable to Rom. x. 9, 10. And yet that men may believe
this with their heart, yea, and with all their heart, and still not
believe to righteousness, nor ever be saved. So likewise, that
" whosoever shall confess that Jesus is the Son of God, God
dwelleth in him, and he in God ;" as in 1 Jolm iv. 15. And that
" whosoever believeth that Jesus is the Christ, is born of God,"
1 John v. 1. And yet, that a man may believe this very thing
" with all his heart, and confess it with his mouth ;" and this in
the language of the same apostles and primitive ministers ; and
still not " be born of God," nor have a spark of grace in him.
It may also be worthy to be considered, whether it be rea-
sonable to suppose, that the faith which a man must profess, in
order to being in the visible kingdom of Christ, and not in the
visible kingdom of the devil, must not be some other sort of
faith than that which the devil has: That seeing the very design
of a public profession of religion is to declare on which side we
are, whether on Christ's, or on the devil's, no other faith is re-
quired to be professed, than sQch as Satan himself has, and
such as is not at all inconsistent with being a willing, cursed
servant, and slave of the devil, and enemy to Christ; as Mr.
W. says, all unsanctified men are.
Mr. W. in his reply to my argument from the epistles,
(p. 55.) speaks of it as an unaccountable thing, that I should
represent as if according to the principles of my opposites,
the primitive Christians were not admitted under any such
notion of their being really godly persons, or with any
respect to such a character :* and yet in his discourse on
the same head, he abundantly insists, that it was not real ho-
liness, but only federal holiness, which was the qualification to
which the apostles had respect in admitting them ; expressly,
from time to time, distinguishing federal holiness from real. In
p. 56. e. &: 57. a. " It makes it evident (says he) that this man-
ner of treating churches and bodies of men, and such expres-
sions used to them and of them, are to be understood in no
Other sense^ than to signify federal holiness." — So in p. 60. he
affirms the same thing, once and again, distinguishing federal
holiness from real. He says. They formed no positive judg-
ment of their real piety. — And knew nothing at all about them,
but only that they were federally holy. And again, " They
did not make a positive judgment, that these persons were
really godly ; and the high characters they gave them, and
the hopes they expressed concerning them, could be under-
* So in p. 132. c. he exclaims against me thus : " After all this, to repeat i:
again and again, that these .persons have no visihility to reason of real saintship,
&c. I think gives better ground to retort Mr. Edwards's words."
Sect. x. Other Inconsistencies. 563
stood in no other sense than as holding forth a federal hoHness."
So that by this, they expressed no hopes concerning any thing
more than their federal holiness as distinguished from real.
And he argues earnestly, through the two next pages, that they
could not be looked upon, many of them, as having real holi-
ness. How does this consist with their being treated as visible
saints ; under the notion of their having real holiness, and from
respect to such a character appearing on them ? or with none
being visible saints, but such as have a credible visibility of gos-
pel-holiness ?
So in p. 63. h. bespeaks of the gross scandals of many of
those to whom the apostles wrote, as an absolute proof, that
they considered them only as federally holy ; which he in the
same place distinguishes from real holiness. Then how were
they treated (as he insists) as those that had the character of
real piety appearing on them, and as making a credible pro-
fession of gospei-holiness, and real Christianity ? Which, he
abundantly allows, all must make in order to being visible
saints. See also p. 64. e.
In p. 58. Mr. W. insists, that it does not appear, that
those who were admitted into the primitive church, made a de-
claration that they had saving faith, but only that they engaged
to that faith. But how does this consist with what he abun-
dantly says elsewhere, that they must pretend to real piety,
make a profession of gospel holiness, exhibit moral evidence
that they have such holiness, he. ? These things are something
else besides engaging to saving faith and gospel-holiness for
the future.
SECT. X.
The unreasonableness and inconsistence of Mr. W V answer to
my argument from the man without a wedding-garment, and
concerning hrothei'ly love, and from 1 Cor. xi. 28, and of what
he says in support of the I5th objection.
Mr. W. in answering my argument from Matt. xxii. 11,
allows that the king's house, into which the guest came, is the
visible church, (p. 43. c. and 44. d.) So that the man's coming
in hither, is his coming into the visible church. Nor does he
at all dispute but that by the wedding-garment is meant saving
grace ; (for truly the thing is too evident to be disputed :) And
yet he says, (p. 43. b. c.) " We read nothing of Christ con-
demning the man for coming into the church without saving
grace." So that Mr. W.'s answer amounts plainly to this ;
The king, when he comes to judgment, will say, I do not at
564 ANSWER TO SOLOMON WILLIAMS. PART III.
all condemn thee for coming in hither without a wedding gar-
ment : but, friend, how camest thou in hither without a wed-
ding-garment ? And no wonder ; the case is too plain to allow of
any other than such a Iamentablerefuge,as this is. — If the wed-
ding-garment be saving grace, which is not denied ; and if
coming into the king's house be coming into the visible church,
as Mr. W. owns ; then if the king condemns the man for coming
into the house without a wedding-garment, he condemns him
for coming into the visible church without saving grace.
It is plain, the thing the man is blamed for, is something
else than simply a being without grace, or without a wedding-
garment. The king's words have respect to this as it stands in
connection with coming into the king's house. If Christ has
commanded men who are not converted, to come into the
church, that they may be converted ; he will never say to them,
upon their obeying this command, friend, how camest thou in
hither before thou wast converted ? Which would be another
thing than blaming him simply for not being converted. If a
man, at his own cost, sets up a school, in order to teach igno-
rant children to read ; and accordingly ignorant children should
go thither in order to learn to read ; would he come into the
school, and say in anger to an ignorant child that he found there,
How camest thou in hither, before thou hadst learnt to read ?
Did the apostle Paul ever rebuke the Heathen, who came to
hear him preach the gospel, saying. How came you hither to
hear me preach, not ha\ing grace ? This would have been un-
reasonable, because preaching is an ordinance appointed to
that end, that men might obtain grace. And so, in Mr. W.'s
scheme, is the Lord's supper. Can we suppose, that Christ
will say to men in indignation, at the day of judgment, How
came you to presume to use the means I appointed for your
conversion, before you were converted ?
It is true, the servants were to invite all, both bad and good,
to come to the feast, and to compel them to come in :- but this
does not prove, that bad men, remaining in their badness, have
a lawful right to come. The servants were to invite the vicious,
as well as" the moral ; they were to invite the Heathen, who
were especially meant by them that were in the highways and
hedges : Yet it will not follow, that the Heathen, while remain-
ing Heathen, have a lawful right to come to Christian sacra-
ments. But Heathen men must turn from their Heathenism,
and come : so likewise wicked men must turn from their wick-
edness, and come.
I endeavoured to prove, that that brotherly love, which is
required towards the members of the Christian church in gene-
ral, is such a love as is required to those only whom we have
reason to look upon as true saints. Mr. W. disputes, through
Sect. x. Other Inconsistencies. 565
two pages, (p. 66, 67.) against the force of my reasoning to
prove this point ; and yet when he has clone, he allows the point.
He allows it (p. 68. d. e.)as an undisputed thing, that it is the
image of God and Christ appearing or supposed to be in others,
that is the ground and reason of this love. And so again, (p. 71.
d. e.) he grants, that there must be some apprehension, and
judgment of the mind, of the saintship of persons, in order to
this brotherly love. Indeed he pretends to differ from me in
this, that he denies the need of any positive judgment: But
doubtless the judgment or apprehension of the mind must be
as positive as the love founded on that apprehension and judg-
ment of the mind.
In p. 78, 79. he seems to insist, that what the apostle calls
unworthy communicating, is eating in a greedy, disorderly and
irreverent manner : as though men might communicatewithout
grace, and yet not communicate unworthily, in the aposile's
sense. But if so, the apostle differed much in his sense of things
from Mr. W. — The latter says, in his sermon on Christ a King
and Witness^ (p. 77. 78.) " These outward acts of worship, when
not performed from faith in Christ, and love to God, are mock-
ing God — in their own nature a lie — the vilest wickedness : —
instead of being that religion, which Christ requires, it is
infinitely contrary to it — the most flagrant and abominable im-
piety, and threatened with the severest damnation." Is not
this a communicating unworthily enough of all reason?
In p. 132, 133. Mr. W. strenuously opposes me in my sup-
position, that the way of freely allowing all that have only
moral sincerity to come into the church, tends to the reproach
and ruin of the church. On the contrary, he seems to suppose
it tends to the establishing and building up of the church. But
I desire that what Mr. Stoddard says, in his sermon on the
danger of speedy degeneracy^ may be considered under this
head. He there largely insists, that the prevailing of uncon-
verted men and unholy professors among a people, is the prin-
cipal thing that brings them into danger of speedy degeneracy
and corruption. He says, that where this is the case, there
will be many bad examples, that will corrupt others ; and that
unconverted men will indulge their children in evil, will be neg-
ligent in their education ; and that by this means their chil-
dren will be very corrupt and ungoverned ;* that by this means
the godly themselves that are among them, will be tainted, as
sweet liquor put into a corrupt vessel will be tainted ; that thus
* If we have reason to expect it will be thus with ungodly parents, with respect
to their children, then certainly such cannot reasonably expect ministers and
churches should admit their children to baptism, in a dependence that they do
give them up to God, and will bring them up in the nurture and admonition of the
Lord, if they make no profession that impUes more than moral sincerity ; and non«
but what wicked men may as well make as the godly, and speak Xnxe,
566 ANSWER TO SOLOMON WILLIAMS. i-ART II.
a people will grow blind, will not much regard the warnings of
the word, or the judgments of God ; and that they will grow
weary of religious duties after awhile ; and that many of their
leading men will be carnal ; and that this will expose a people
to have carnal ministers and other leading men in the town and
church.
And I desire also, that here may be considered what
Mr. W. himself says, in that passage Ibrecited, (p. 86,87.) of
his sermons on Christ a King and Witness ; where, in explain-
ing what it is to promote the kingdom of Christ, he says nega-
tively, " That it is not to do that which may prevail on men to
make pretences, that they are Christians, and that they own
Jesus Christ as their Saviour, and to call him Lord, Lord, when
really he is not so." Which he supposes is the case with all
unsanctified professors ; for in the same book, he abundantly
declares, that they who make such pretences, and have not
true faith and love, make false and lying pretences; as has been
several times observed.
SECT. XL
The impertinence of arguments, that are in like manner against
the schemes of both the controverting parties : And this ex-
emplified in what Mr. TV. says concerning the notion of Israel
being the people of God, and his manner of arguing concern-
ing the members of the primitive Christian church.
Inasmuch as in each of the remaining instances of Mr.
W.'s arguing, that I shall take notice of, he insists upon and
urges arguments, which are in like manner against his own
scheme, as against mine, I desire, that such a way of arguing
may be a little particularly considered.
And here I would lay down this as a maxim of undoubted
verity ; That an argument, brought to support one scheme
against another, can avail nothing to the purpose it is brought
for, if it is at the same time against the scheme it would support,
in like manner as against that which it would destroy.
It is an old and approved maxim. That argument which
proves too much, proves nothing, i. e. If it proves too much for
him that brings it — proves against himself in like manner as
against his opponent — then it is nothing to help his cause. — The
reason of it is plain : The business of a dispute is to make one
cause good against another, to make one scale heavier than the
other. But when a man uses an argument which takes alike
Sect. xi. Arguments hostile to both Sides. 567
out of both scales, this does not at all serve to make his side
preponderate, but leaves the balance just as it was.
Arguments brought by any man in a dispute, if they be
not altogether impertinent, are against the difference between
him and his opponent, or against his opponent's differing from
him : for wherein there is no difference, there is no dispute. —
But that can be no argument against his opponent differing
from him, which is only an argument against what is common to
both, and taken from some difficulty that both sides equally share
in. If I charge supposed absurdities or difficulties against him
that differs from me, as an argument to shew the unreasonable-
ness of his differing ; and yet the difficulty is not owing to his
differing from me, inasmuch as the same would lie against him,
if he agreed with me, my conduct herein is both very imperti-
nent and injurious.
If one in a dispute insists on an argument, that lies equally
against his own scheme as the othei*, and yet will stand to it that
his argument is good, he in effect stands to it that his own
scheme is not good ; he supplants himself, and gives up his own
cause, in opposing his adversary ; in holding fast his argument,
he holds fast what is his own overthrow ; and in insisting that his
argument is solid and strong, he in effect insists that his own
scheme is weak and vain. If my antagonist will insist upon it,
that his argument is good, that he brings against me, which is
in like manner against himself; then I may take the same argu-
ment, in my turn, and use it against him, and he can have no-
thing to answer; but has stopped his own mouth, having owned
the argument to be conclusive. ]\ow such sort of arguments
as these Mr. W. abundantly uses.
For instance, the argument taken from the whole nation
of Israel being called God's people, and every thing that Mr.
W. alledges, pertaining to this matter, is in like manner against
his own scheme as against mine : And that, let the question be
what it will ; whether it be about the qualifications which make
it lawful for the church to admit, or about the lawfulness of
persons coming to sacraments ; whether it be about the profes-
sion they should make before men, or the internal qualification
they must have in the sight of God. And what Mr. W. says
to the contrary, does not at all deliver the argument from this
embarrassment and absurdity. After all he has said, the argu-
ment, if any thing related to the controversy, is plainly this. That
because the whole nation of Israel were God's visible people,
(which is the same as visible saints,) therefore the scripture no-
tion of visible saintship is of larger extent than mine : and the
scripture supposes those to be visible saints, which my scheme
does not suppose to be so.
But if this be Mr. W.'s argument, then let us see whether
668 ANSWER TO SOLOMON WILLIAMS. PART lit.
it agrees any better with his own scheme. Mr. Blake, (Mr.
W.'s great author) in his book on the Covenant, (p. 190. b.) in-
sists, that Israel at the very ivorst is owned as God's covenant-
people, and were called God's people : and (p. 149. e.) that all
the congregation of Israel, and every one of them, are called holy
and God's own people, even Korah and his company. And p.
253. e. 254. a.) he urges, that every one who is descended from
Jacob, even the worst of Israel, in their lowest state and con-
dition, were God's people in covenant, called by the name of
God's people. And Mr. W. herein follows Mr. Blake, and
urges the same thing ; that this nation was God's covenant-
people, and were called God's people, at the time that they
were carried captive into Babylon, (p. 24. d.) when they were
undoubtedly at their worst, more corrupt than at any other time
we read of in the Old Testament ; being represented by the
prophets, as over-run with abominable idolatries, and other kinds
of the most gross, heaven-daring impieties, most obstinate, aban-
doned, pertinacious and irreclaimable in their rebellion against
God, and against his word by his prophets. But yet these, it is
urged, are called the people of God ; not agreeable to my notion
of visible saintship, but agreeable to Mr. W.'s. What his no-
tion of visible saints is, he tells us in p. 139. He there says ex-
pressly, that he " does not suppose persons to be visible saints,
unless they exhibit a credible profession and visibility of gospel-
holiness. " Now do those things said about those vile wretches
in Israel, agree with this? Did they exhibit moral evidence or
gospel-holiness 1 — But if we bring the matter lower still and say,
the true notion of visible saintship is a credible appearance and
moral evidence of moral sincerity; does this flagrant, open
abandoned, obstinate impiety consist with moral evidence of
such sincerity as that? It is apparent, therefore, in Mr. W.'s
scheme as mine, that when these are called God's people, it is in
some other sense than that wherein the members of the Chris-
tian church are called visible saints. And indeed the body of
the nation of Israel, in those corrupt times, were so far from
being God's church of visibly pious persons, visibly endowed
with g(Jspel-holiness, that that people, as to the body of them,
were visibly and openly declared by God, to be a whore and a
witch, and her children bastards, or children of adultery. Isa.
lvii.3. " Draw near hither, ye sons of the sorceress, the seed of the
adulterer and the whore." We have the like in other places.
And so the body of the same people in Christ's time — which
Mr. W. supposes even then to be branches of the true olive, in
the same manner as the members of the Christian church were
in the apostles' times — are visibly declared not to be God's
children, or children of the true church, but bastards, or an
Sect. xi. Ai-guments hostile to both Sides. 569
adulterous brood. Matt. xii. 39. " An evil and adulterous gene-
ration seeketh after a sign ; ver. 4.5. Even so shall it be with
this wicked generation." And certainly the people were then,
visibly and in the eyes of men, such as Christ had visibly and
openly, and in the sight of men, declared them to be.
If the question be not concerning the visibility which
makes it lawful for others to admit persons, but concerning the
qualifications which render it lawful for them to come, still the
objection is no more against my scheme, than against Mr. W.'s.
He (in p. 84 — 86.) says, that such openly scandalous persons
ought not to be admitted into the church ; insinuating, that these
scandalous people among the Jews were otherwise, when they
were admitted at first ; but that being taken in, and not cast out
again, it was lawful for them to be there, and they had a lawful
right to the privileges of the church. But this supposition, that
all who are lawfully admitted by others, may lawfully come into
the church, and lawfully continue to partake of its privileges till
cast out, is utterly inconsistent with Mr. W.'s own scheme.
For according to his scheme, it is not lawful for men that arc
not morally sincere, to partake of the privileges of the church;
but yet such may in some cases be lawfully admitted by others;
for he maintains, that in admitting them, they are not to act as
searchers of hearts, even with regard to their moral sincerity ;
and so argues, (p. 106.) that Christ might give Judas the
sacrament, when not morally sincere. If Christ as head of the
visible church might admit Judas to his table, when he knew
he was not morally sincere, and when it was not lawful for
Judas himself to come ; then it is lawful for men to admit some
for whom it is not lawful to be there ; contrary to Mr. W.'s
assertion in p. 86. h.
It is true, that persons may become grossly scandalous
after having been regularly admitted on Mr. W.'s principles, on
a profession in words of indiscriminate signification. And so
they may after being regularly admitted, according to my prin-
ciples, on a credible profession of gospel-holiness, in words of a
determinate meaning : and therefore the gross wickedness of
such apostates as we read of in scripture, is no more an objec-
tion against my principles, than his.
Just in the same manner is Mr. W.^s arguing, (p. .59 63.)
concerning the members of churches mentioned in the Epistles
equally against his own scheme and mine. He largely insists
on it, that the apostle speaks of many of them as grossly scan-
dalous, notoriously wicked persons, idolaters, heretics, fornica-
tors, adulterers, adulteresses, &c. &c. In his arguing frorn these
things, he is inconsistent with his own principles, two ways.
(1.) Such a character is as plainly inconsistent with thecharac-
VOL. IV. 7V*
570 ANSWER TO SOLOMON WILLIAMS. PART in.
ter he insists on as necessary to render it lawful for persons
themselves to come to sacraments as mine. And (2.) it is
utterly inconsistent with what he often declares to be his notion
of visible saintship, necessary to a being admitted by others ;
so no more an argument against my opinion of visible saintship,
than his own.
SECT. XII.
The great argument from the Jewish sacraments, of the Pass-
over, and Circumcision, considered.
As has been observed concerning the argument from the
Jewish nation, so the argument from the Jewish ordinances, if
it be against my scheme, is as plainly, in every respect, against
Mr. W.'s. — This grand argument, as plainly expressed, or im-
plied in Mr. Stoddard's words, (which Mr. W. insists I should
attend to,) is this :
God did expressly command all the nation of Israel to be
circumcised ; and he also expressly commanded the whole nation
to come to the passover •, excepting such as were ceremonially
unclean, or on a journey. Therefore it waslawfulforunsanctified
men to come. (See Mr. S.'s sermon on the controv. p. 8. and
Appeal, p. 51.) The want of sanctification never was alleged by
any man as a renson for forbearing the passover. {Appeal^p.bi.)
Unsanctified persons attending this ordinance is never charged
on them as a sin in scripture. (Ibid.) Jesus Christ himself
partook of the passover with Judas ; which proves it to be
lawful for unsanctified men to come to the passover. But such
as might lawfully come to the passover, may lawfully come to
the Lord's supper.
Now let us consider what are the qualifications, which are
necessary, according to Mr. W.'s scheme, to a lawful coming to
Christian sacraments; and then see whether this objection, in
every part of it, and every thing that belongs to it, be not as
plainly and directly against his own scheme, as mine.
According to Mr. W. it is not lawful for a man to come
unless he is morally sincere. {Pref p. 2. 4- 3. p. 21. 6. 25. d. e.
30. d. 35. e. 36. a. 111. 6. c. 115. 6.) And, according as he has
explained that moral sincerity, which is necessary in order to
come to sacraments, it implies " a real conviction of the judg-
ment and conscience of the truth of the great things of religion,
a deep conviction of a man's undone state without Christ, and
an earnest concern to obtain salvation by him, — a fervent desire
of Christ and the benefits of the covenant of grace, with an
earnest purpose and resolution to seek salvation on the terms of
it ; — a man's being willing to do the utmost that he can, by the
Sect. xn. Of the Passover and Circumcision. 571
utmost improvement of his natural and moral power, in the most
earnest and diligent use of the ordinances of salvation ; — being
resolved for Christ, coming to a point, being engaged for
heaven; — having a settled determination of the judgment and
afiections for God ; — giving up all his heart and life to Christ,
&c. &;c."* Such moral sincerity as this is necessary, according
to Mr. W. to be found in professing Christians, in order to their
lawful coming to Christian sacraments. And he says, they are
received into the church, on like terms, by entering into covenant
in like manner, as the Jews ; and that their holiness, both real
and federal, is the same with theirs, (p. 56, 57. p. 61. e.
p. 65. c.) So that according to this scheme, none but those that
had such qualifications as these, such a sincerity and engaged-
ness in religion as this, might lawfully come to the passover. —
But now do the things alledged agree any better with this
scheme, than with mine ? If the case be so, to what purpose is
it alledged, that God, in Numb. ix. expressly commanded all of
that perverse, rebellious and obstinate generation in the wilder-
ness, and the whole nation of Israel in all generations, to keep
the passover, excepting such as were ceremonially unclean or
on a journey, without the exception of any other ? Was every
one else of such a character as is above described ? Was every
one under deep convictions, and persons of such earnest en-
gagedness in religion, of such settled strong resolution to give up
their utmost strength and all their heart and life to God, &c. ?
Mr. W. suggests, that those who had not moral sincerity are
expressly excepted from the command, (p. 93. d.) But 1 wish
he had mentioned the place of scripture. He cites Mr. Stoddard,
who says, God appointed sacrifice to be offered for scandal, with
confession. But where did God appoint sacrifice, for the want
of such sincerity, for the want of such deep conviction, earnest
desire, and fixed resolution, as Mr. W. speaks of? And where
are such as are without these things, expressly excepted from the
command to keep the passover? Besides, there were many
scandalous sins, for which no sacrifice was appointed : As David's
murder and adultery, and the sin of idolatry — which the nation
in general often fell into — and many other gross sins. Nor was
there any precept for deferring the keeping of the passover, in
case of scandalous wickedness, or moral uncleanness, till there
should be opportunity for cleansing by sacrifice, &:c. as was in
the case of ceremonial uncleanness.
Mr. S. says, The want of sanctification was never alledged
by any man as a reason for forbearing the passover. Where do
we read in any part of the Bible, that the want of such deep
■* P. 10. d. 11. f. d 30. (. 31. «. e. 35. (. 36. n. 53, h. 83. rf. 125. h. and
many other places.
572 ANSWER TO SOLOMON WILLIAMS. PART III.
conviction, <$cc. as Mr. W. speaks of, or indeed any scandalous
moral uncleanness, was ever alledged by any man, as a reason
for forbearing to eat the passover ? — Mr. S. ur^es, that unsanc-
tified persons attending the passover was never charged on them
as a sin. And where do we read of persons coming without
such moral sincerity being any more charged on them as a sin,
than the other ? We have reason to think, it was a common
thing for parents that had no such moral sincerity, yea, that
were grossly and openly wicked, to have their children circum-
cised 1 for the. body of the people were often so : But where is
this charged as a sin 1 Mr. S. says, (Serm. p. 7.) Ishmael was
circumcised, but yet a carnal person. And there is as much
reason to say, he was not of the character Mr. W. insists on,
under deep convictions, having earnest desires of grace, a full
and fixed determination, with all his heart, to the utmost of his
power, to give his whole life to God, &;c. Mr. S. says, (Serm.
p. 8.) Hezekiah sent to invite the people of Ephraim and Ma-
nasseh, and other tribes, to celebrate the passover, though they
had lived in idolatry for some ages. But if so, this was as much of
an evidence, that they were not of such a character as Mr. W.
insists on, as that they were without sanctifying grace. — Mr. W.
says, (p. 91. c.) The Israelites had carefully attended the seal of
circumcision, from the time of its institution, till the departure
out of Egypt. But surely most of them at the same time were
without Mr. W.'s moral sincerity ; for it is abundantly manifest,
that the body of the people fell away to idolatry in Egypt. (See
Levit. xvii. 7. Josh. xxiv. 14. Ezek. xx. 8. ir xxiii. 3. 8. 27.)
And there is not the least appearance of any more exception,
either in the precepts or history of the Old Testament, of the
case of moral insincerity, in such as attended these ordinances,
than of ungodliness, or an unsanctified state.
Mr. S. urges, that Jesus Christ himself partook of the pass-
over with Judas ; and thence he would argue, that it was lawful
for an unregenerate person to partake of the Lord's supper.
But there can be no argument, in any sort, drawn from this, to
prove that it is unlawful for men to partake of the Lord's supper
without sanctifying grace, any more than that it is lawful for
them to partake without moral sincerity : for it is every whit as
evident that Judas was at tlmt time without moral sincerity, as
that he was unregenerate. We have no greater evidence, in all
the scripture history, ofthe moral insincerity of any one man than
of Judas, at the time when he partook of the passover with
Christ ; he havmg just then bargained with the high priest to
betray him, and being then in prosecution of the horrid design
ofthe murder ofthe Son of God.
If any thing contrary to my principles could be argued
from all Israel being required, throughout their generatious,
Sect. xiii. OfJudas's Communicating. 573
to come to the passover and circumcision, it would be this :
That all persons, of all sorts, throughout all Christendom, might
lawfully come to baptism and the Lord's supper ; godly and
ungodly, the knowing and the ignorant, the moral and the
vicious, orthodox and heretical, protestants and papists alike.
But this does not agree with Mr. W.'s principles any better
than with mine.
SECT. XIII.
Concerning Judas^s partaking of the hordes supper.
I think, we have a remarkable instance of tergiversation, in
what Mr. W. says in support of the argument from Judas's
partaking of the Lord's supper. By those on his side of the
question, it is insisted upon, as a clear evidence of its being
lawful for unsanctified men to come to the Lord's table, that
Christ gave the Lord's supper to Judas, when he knew he was
unsanctified. In answer to which I shewed, that this is just as
much against their own principles, as mine ; because Christ
knew as perfectly that he was not morally sincere, as that he
was not graciously sincere ; and they themselves hold, that it is
not lawful for such as are not morally sincere to partake.
Mr. W. ridicules this, as very impertinent and strange ; because
Christ did not know this as head of the visible church, but only
as omniscient God and searcher of hearts. And what does this
argue ? Only, that although Judas was really not fit to come,
yet, in as much as Christ, acting as king of the visible church,
did not know it, he might admit him ; But not, that it was
lawful for Judas himself to come, who knew his own heart in
this matter, and knew his own perfidiousness and treachery ;
Mr. W. denies, that it is lawful for such to come, as have no
moral sincerity. So that here the question is changed ; from
who may lawfully come, to who may lawfully be admitted ?
Mr. W. abundantly insists, that the question is not, who shall
be admitted ? but, who may lawfully come ? Not, whether it
be lawful to admit those who have not a visibility of saintship,
or do not appear to be true saints ? but whether those who are
not true saints, may lawfully partake? And this he insists upon
in his discourse on this very argument, (p. 104. c, d.) And to
prove this latter point, viz. That those who are not real saints,
may lawfully come, the instance of Judas's coming to the Lord's
supper is produced as an undeniable evidence. But when it is
answered, that the argument does not prove this, any more than
that the morally insincere may lawfully come ; because Judas
was morally insincere : then Mr. VV. (p. 106.) to shelter himself,
574 ANSWER TO SOLOMON WILLIAMS. PART III.
evidently changes the question, at once, to that which he had so
much exclaimed against as not the question. Now, to serve his
turn, the question is not, whether Judas might lawfully come ?
but, whether Christ might lawfully admit him, acting on a
public visibility ? And he makes an occasion to cry out against
me, as talking strangely, and soon forgetting that I had said,
Christ in this matter did not act as searcher of hearts. Whereas,
let the question be what it will, the argument from Judas's
partaking, (should the fact be supposed,) if it proves any thing
relating to the matter, is perfectly, and in every respect," against
the one, just as it is against the other. If the question be about
profession and visibility to others, and who others may lawfully
admit, then Judas's being admitted (if he was admitted) no
more proves, that men may be admitted without a visibility and
profession of godliness, than without a visibility of moral sin-
cerity. For it no more appears, that he was without a profes-
sion and visibility of the former, than of the latter. But if the
question is not about visibility to others, or who others may
admit, but who may lawfully come, then Judas's coming no
more proves, that a man may come without grace, than without
moral sincerity ; because he was in like manner without both ;
And Christ knew as perfectly, that he was without the one, as
the other ; and was not ignorant of the one case, as king of the
visible church, any more than of the other. So that there is
no way to support this argument, but to hide the question, by
shifting and changing it ; to have one question in the premises,
and to slip in another into the conclusion. Which is according
to the course Mr. W. takes. In the premises, (p. 104, 105.)
he expressly mentions Mr. S — d's question, as now in view :
and agreeably must here have this for his question, whether it
was lawful for a man so qualified to come to the Lord's supper?
Who, according to Mr. W.'s own doctrine, (p. 111.) ought to
act as a discerner of his own heart. But in his conclusion
(p. 106.) he has this for his question, whether Christ might law-
fully admit a man so qualified, therein not acting as the searcher
of hearts? What shuflfling is this !
SECT. XIV.
Concerning that great argument^ which Mr. W. urges in various
parts of his book, of those being born in the churchy who are
children of parents that are in covenant.
It is hard to understand distinctly what Mr. W. would be
at, concerning this matter, or what his argument is. He often
speaks of parents that are in covenant, as born in covenant, and
Sect. xiv. Of Persons being born in Covenant. 575
so born in the church. For to be in covenant, is the same with
him as to be members of the visible church. (See p. 98. c. 88. d.
89. b. 59. e. 60. a. 136. b.) And he speaks of them as admitted
into the church in their ancestors, and by the profession of their
ancestors, (p. 135. e. 136. a.) Yea, for ought I can see, he
holds that they were born members in cojnplete standing in
the visible church, (p. 3)
And yet he abundantly speaks of their being admitted
into the church, and made members, after they are born, viz.
by their baptism. And his words, (unless we will suppose him
to speak nonsense,) are such as will not allow us to understand
him, merely, that baptism is a sign and public acknowledgment
of their having been admitted in their ancestors, in preceding
generations. For he speaks of baptism as the only rite (or
way) of admission into the visible church, applying it to the
baptism of children ; and as that which makes them mem-
bers of the body of Christ, (p. 99. c. d.) And he grants, that
it was ordained for the admission of the party baptized into
the visible church. (p. 99. e. p. 100. a.) That baptism is an
admission ; and that they were thus before admitted ; (p. 100. c.)
still speaking of the baptism of infants, and of admission of
members into churches. — But surely these things do not har-
monize with the doctrine of their first receiving being in the
church — as a branch receives being in the tree, and grows in it
and from it — or their being born in the covenant, born in the
house of God. And yet these repugnant things are uttered as it
were in the same breath by Mr. VV. (p. 99.) And he joins them
together in the same line (p. 46. e.) in these words, — "Baptism
instituted by him, as a rite of admission into his church and
being continued in covenant with God." — Certainly, being
then admitted into the church, and being continued in cove-
nant (or in the church) into which they are admitted before,
are not the same thing, nor consistent one with another. If in-
fants are born members in complete standing, as it seems Mr.
W. holds, then their baptism does nothing towards making
them members ; nor is there any need of it to make the matter
more complete.
Again (p. 3. b. where he also speaks of infants as members
having a complete standing in the church) he maintains, that
nothing else is requisite in order to communion and privileges
of members in complete standing, but only that they should*be
capable hereof, and should desire the same, and should not be
under censure, or scandalously ignorant or immoral. (See also
p. 100. c. d. to the same purpose.) Mr. W. says this in oppo-
sition to my insisting on something further, viz. making a pro-
fession of godliness. And yet he himself insists on something
further, as much as I ; which has been observed before. For
576 ANSWER TO SOLOMON WILLIAMS. PART III.
he abundantly insists on a personal, explicit profession and open
declaration of believing that the gospel is indeed the revelation
of God, and of a hearty consent to the terms of the covenant
of grace, &c. And speaks of the whole controversy as turning
upon that single point, of the degree of evidence to be given,
and the kind of profession to be made, whether in words of
indiscriminate meaning. (See p. 5. b. c. p. 6. c. rh) And conse-
quently not whether they must make any profession at all,
having been completely admitted before, in the profession of
their ancestors.
Therefore, if the infants of visible believers are born in the
church, and are already members in complete standing, and do
not drop out of the church, and fall from a complete standing,
when they grow up ; and therefore if they are not ignorant nor
immoral, and desire full communion, nothing else can be re-
quired of ihem : And it will hence follow, contrary to my prin-
ciples, that they cannot be required to make a profession in
words of discriminate meaning : But then, it also equally fol-
lows, contrary to his principles, that neither can they be re-
quired to make a profession in words of indiscriminate meaning.
If nothing else besides those fore-mentioned things is necessary,
then no profession is necessary, in any words at all, neither of
determinate nor indeterminate signification. So that Mr. W.
in supposing some personal profession to be. necessary, gives up
and destroys this grand argument.
But if he did not give it up by this means, it would not
be tenable on other principles belonging to his scheme ; such as
its being necessary in order to a being admitted to sacraments,
that persons should have a visibility that reccommends them to
the reasonable judgment and apprehension of the minds of
others, as true Christians, really pious persons, and that there
should be such a profession as exhibits moral evidence of this.
For who will say, that the individual profession of an ancestor,
a thousand or fifteen hundred years ago, is a credible exhibition
and moral evidence of the real piety of his present posterity,
without any personal explicit profession of any thing about
religion, in any one of the succeeding generations. And if Mr.
W. had not said, there must be a credible exhibition of gospel-
holiness, but only some common faith or virtue ; yet no such
thing is made visible to a rational judgment and apprehension of
mind, by this means. How, for instance, does it make orthodoxy
visible .^ What reasonable ground is there in it, at such a day as
this in England, to believe concerning any man, that he believes
the doctrine of the Trinity, and all other fundamental doctrines,
with full conviction, and with all his heart, because he descended
from an ancestor that made a good profession, when the ancient
Britons or Saxons were converted from Heathenism, and because
Skct. XIV, Of Persons being born in Covenant. 57T
withal he is free from open scandalous immorality, and appears
willing to attend duties of public worship? If an attendance on
these public duties was in its own nature a profession of ortho-
doxy, or even piety ; yet the reason of mankind teaches them
the need of joining words and actions together in public mani-
festations of the mind, in cases of importance : Speech being
the great and peculiar talent, which God has given to mankind,
as the special means and instrument of the manifestation of
their minds one to another. Thus, treaties of peace among men
are not concluded and finished, only with actions, without words.
Feasting together was used of old, as a testimony of peace and
covenant friendship ; as between Isaac and Abimelech, Laban
and; Jacob, but not without a verbal profession. Giving the
haniii delivering the ring, Szc. are to express a marriage agree-
raeiit and' -union ; but still a profession in words is annexed. So
\ve allow it to be needful, after persons have fallen into scandal,
(hat;4n manifesting repentance there should be a verbal pro-
fession, besides attending duties of worship. Earthly princes
wilf not trust a profession of allegiance, in actions only, such as
bowing, kneehng, keeping the king's birth-day, &c. ; but they re-
qurce also a profession in words, and an oath of allegiance is
denfiarided. Yea, it is thought to be reasonably demanded, in
order to men's coming to the actual possession and enjoyment
of those privileges, they arc born heirs to. Thus, the eldest
sons of noblemen in Great Britain, are born heirs to the honours
and estate of their fathers ; yet this no way hinders but they may
be obliged, when they come to ripeness of age, in order to being
invested in the actual possession, to take the oath of allegiance :
though in order to their lawfully doing it, it may be necessary
they should believe in their hearts, that king George is the law-
ful prince, and that they should not be enemies to him, and
friends to the pretender.
But moreover, if this objection of Mr. W. about infants
being born in the church be well considered, it will appear to
be all beside the question, and so nothing to the purpose. It is
not to the purpose of either of the questions, Mr. W.'s or mine.
The question as I have stated it, is concerning them that may be
admitted members in complete standing ; not about them that
have a complete standing in the church already, and so are no
candidates for admission ; which he says, is the case of these in-
fants. And the question, as he often states it, is concerning them
that may lawfully come. And this objection, from infants being
born in the church, as it must be understood from Mr. VV. docs
not touch this question. For when Mr. W. objects, that some
persons are born in the church, and therefore may lawfully come
to sacraments, he cannot be understood to mean, that their being
born in the church alone is sufficient ; but that, beside? this.
roL- n. '•-
57S ANSWER TO SOLOMON WILLIAM*. I'AKT III.
persons must have some virtue or religion, of one sort or other,
in order to their lawful conning. For he is full in it, that it is
not lawful for men to come without moral virtue and sincerity.
Therefore the question comes to this in the result: Seeing per-
sons, besides their being born in covenant, must have some sort
of virtue and religion, in order to a lawful coming to the Lord's
supper, what sort of virtue and religion that is, whether common
or saving ? Now this question is not touched by the present
objection. Merely persons being born in covenant, is no more
evidence of their having moral sincerity, than saving grace. Yea,
there is more reason to suppose the latter, than the former with-
out it, in the infant children of believing parents. For the
scripture gives us ground to think, that some infants have; the
habit of saving grace, and that they have a new nature given
them. But no reason at all to think, that ever God works any
mere moral change in them, or infuses any habits of moral virtue
without saving grace. And we know, they cannot come by
moral habits in infancy, any other way than by immediate in-
fusion. They cannot obtain them by human instruction, nor
contract them by use and custom. And especially there is no
reason to think, that the children of such as ore visible saints,
according to Mr. W.'s scheme, have any goodness infused into
them by God, of any kind. For in his scheme, all that are
morally sincere may lawfully receive the privileges of visible
saints: but we have no scripture grounds to suppose, that God
will bless the children of such parents as have nothing more
than moral sincerity, with either common or saving grace. There
are no promises of the covenant of grace made to such parents,
either concerning themselves, or their children. The covenant
of grace is a conditional covenant; as both sides in this contro-
versy suppose. And therefore, by the supposition, men have
no title to the promises without the condition. And as saving
faith is the condition, the promises are all made to that, both
those which respect persons themselves, and those that respect
their seed. As it is with many covenants or bargains among
men ; by these, men are often entitled to possessions for them-
selves and their heirs: Yet they are entitled to no benefits of the
bargain, neither for themselves, nor their children, but by com-
plying with the terms of the bargain. So with respect to the
covenant of grace, the apostle says, (Acts ii. 39.) The promise is
to you and to your children. So the apostle says to the jailer,
(Acts xvi. 31.) Believe on the Lord Jesus Christ, and thou shall
be saved, and thy house. And we find many promises, all over
the Bible, made to the righteous, that God will bless their
seed for their sakes. Thus, Psal. cxii. 2. The generation of
the upright shall be blessed. Psal. Ixix. 35, 36. For God will
save Zion; — The seed also of his servants shall inherit it : and
Sect, xiv. Of Persons being born iu Covenant. 579
they that love his name shall dwell therein. (See also Prov.
•xiv. '26. Psal. cii. '28. Psal. ciii. 17, 18. Exod. .\x. 5, G. Deut.
vii. 9.) Supposing these to be what arc called indefinite pro-
mises ; yet do they extend to any but the seed of the righteous?
Where are any such promises made to the children of unsanc-
tified men, the enemies of God, and slaves of the devil, (as Mr.
W. owns all unsanctified men are,) whatever moral sincerity
and common religion they may have?
The baptism of infants is the seal of these promises made
to the seed of the righteous: and on these principles, some ra-
tional account may be given of infant baptism ; but there is no
account can be given of it on Mr. W.'s scheme, no warrant can
be found for it in scripture ; for they arc promises, that are the
warrant for privileges : but there are no promises of God's
word to the seed of morally sincere men, and only half Chris-
tians. Thus this argument of Mr. W.'s, let us lake it which
way we will, has nothing but what is as much, yea, much more,
against his scheme, than against mine.
However, if this were not the case, but all the shew or
pretence of strength there is in the argument, lay directly and
only against me, yet the strength of it, if tried, will avail to prove
nothing at all. The pretended argument, so far as 1 can find
it out, is this: The children of visible saints are born in cove-
nant; and being already in covenant, they must have a right to
the privileges of the covenant, without any more ado : such
therefore have a right to come to the Lord's supper, whether
they are truly godly or not.
But the shew of argument there is here, depends on the
ambiguity of the phrase, being in covenant ; which signifies two
distinct things : either (1.) Being under the obligation and bond
of the covenant; or, (2.) Being conformed to the covenant, and
complying with the terms of it. Being the subject of the obli-
gations and engagements of the covenant, is a thing quite dis-
tinct from being conformed to these obligations, and so being
the subject of the conditions of the covenant.
Now it is not being in covenant in the former, but the lat-
ter sense, that gives a right to the privileges of the covenant.
The reason is plain, because compliance and conformity to the
terms of a covenant, is the thing which gives right to all the be-
nefits ; and not merely being under ties to that compliance and
conformity. Privileges are not annexed merely to obligations,
but to compliance with obligations.
Many that do not so much as visibly comply with the con-
ditions of the covenant, are some of God's covenant-people in
that sense, that they are under the bonds and engagements of
the covenant : so were Korah and his company ; so were many
gross idolaters in Israel, that livpd openly in that sin : and so
580 ANSWER iO SULOMON WILLIAMS. I'ART HI.
may iierelics, deists, and atheists, be God's covenant-people.
They may still be held under the bonds of their covenant en-
gagements to God ; for their great wickedness and apostacy
does not free them from the obhgation of ihe solemn promises
and engagments they formerly entered into. But yet being in
covenant merely in this sense, gives them no right to any privi-
leges of the covenant. In order to that, they must be in cove-
nant in another sense ; they must cordially consent to the cove-
nant ; which indeed Mr. W. himself owns, when he acknow-
ledges, that in order to come to sacraments, men must profess
a cordial consent to, and compliance with the conditions of the
covenant of grace.* And if Mr. W. inquires. Why those
children that were born in the covenant, are not cast out, when
in adult age they make no such profession ; certainly, it as
much concerns him to answer, as me ; for it is as much his doc-
trine, as mine, that they must profess such consent. — But I am
wiUing to answer nevertheless. — They are not cast out, because
it is a matter held in suspense, whether they do cordially con-
sent to the covenant, or not ; or whether their making no such
profession do not arise from some other cause. And none are
to be excommunicated, without some positive evidence against
them. And therefore they are left in the state they were in,
in infancy, not admitted actually to partake of the Lord's sup-
per, (which actual participation is a new positive privilege,) for
want of a profession, or some evidence, beyond what is merely
negative, to make it visible that they do consent to the covenant.
For it is reasonable to expect some appearance more than what
is negative, of a proper qualification, in order to being admitted
to a privilege beyond what they may have hitherto actually re-
ceived. A negative charity may be sufficient for a negative
privilege, such as freedom from censure and punishment; but
something more than a negative charity, is needful to actual
admission to a new positive privilege.
* If it be said here, Those who have been born of baptized ancestors, though
they do not comply with the terms of the covenant, are in covenant, in this sense,
that they have a right to the promises of the covenant conditionally, in case they
^vill hereafter comply : I answer. So are all mankind in covenant ; God may be
said to have bound himself to them all conditionally ; and many have these pro--
Jnises declared to them, that still remain Jews, Mahometans, or Heathens.
Sect. xv. Of coming without a knoimi Right. 581
SECT. XV.
A particular examination of Mr. TF.'s defence of the ninth ob-
jection^ or that boasted argument, that if it be not laufulfor
unconverted men to come to the Lord's supjjer, then none marj
come but they that know themselves to be converted.
This argument has been greatly gloried in, as altogether
invincible. Mr. W. seems to have been alarmed, and his spirits
raised to no small degree of warmth at the pretence of an an-
swer to it : and he uses many big words, and strong expressions
in his reply ; such as, It is absolutely certain — It is beyond my
power to comprehend, and I believe beyond the power of any
man to tell me — this I assert, and stand to — as plain as the sun
— a contradiction of the Bible, of the light of nature, and of the
common sense of mankind, &c. &c. But let us get away from
the noise of a torrent, and bring this matter to the test of calm
reasoning, and examine it to the very bottom.
Here let it be considered, wherein precisely the argument
consists. — If it has any strength in it, it consists in this propo-
sition : viz. That it is not lawful for men to come to sacraments,
without a known right. This is the proposition Mr. S. himself
reduces the argument to, in his Appeal, p. 62, 63. And it is
very evident, that the whole strength of the argument rests on
the supposed truth of this proposition.
And here let it be noted, what sort of knowledge of a right
Mr. S. and Mr. W. mean in this argument. It is knowledge as
distinguished from such an opinion, or hope, as is founded on
probability. Thus Mr. S. expressly insists, that a man must
not only think he has a right, but he must know it. — (Appeal,
p. 62.) And again, (p. 63.) Probable hopes will not warrant
him to come.
Mr. W. uses many peremptory strong expressions, (p,
109.) to set forth the certainty of that which never was denied)
viz. That a man cannot know he has a right, unless he knows he
has the qualification which gives him a right. But this is not
the thing in question : the point is. Whether a man may not have
a lawful right, or may not lawfully come, and yet not know his
right, with such a knowledge and evidence as is beyond proba-
bility ? This is the thing asserted, and herein lies the argu-
ment. And the negative of this cannot be maintained, in
order to maintain Mr. W.'s scheme, without the grossest
absurdity : it being a position, which, according to scripture
'>^^ AxVSWEIl TO SOLOMON WILLIAMS. f AKT III,
reason, Mr. S/s doctrine, and Mr. W.'s own, effectually des-
troys his scheme.
To this purpose, 1 observed, If this proposition be true,
that no man may come, save he who not only thinks, but knows
he has a right, then it will follow, that no unconverted person
may come, unless he knows that doctrine to be true. That un-
converted men may have a right. Because an unconverted man
cannot know, that he himself has a right, unless he knows that
doctrine which Mr. S. maintained, to be true, viz. That men
may have a right, though they are unconverted. And conse-
quently no one unconverted man may lawfully come to the
Lord's supper, unless he is so knowing in this point of con-
troversy, as not only to think, and have probable evidence, that
this opinion is right, but knows it to be so. — Mr. W. endeavours
to help the matter by a distinction of different kinds of know-
ledge : and by the help of this distinction would make it out,
that common people in general, and even boys and girls of six-
teen years old, may with ease know, that his doctrine about un-
sanctified men's lawful coming to the Lord's supper, is true.
And we must understand him, (as he is defending Mr. S.'s argu-
ment,) that they may know it with that evidence which is dis-
tinguished from probability ; and this according to Mr. W.
himself, is certainty ; which he speaks of as above a thousand
probabilities. (See p. 118. c.) but how miserable is this; to
pretend, that his doctrine about qualifications for sacraments,
is so far from a disputable point, that it is of such plain and ob-
vious evidence to common people, and even children, that with-
out being studied in divinity, they may not only think it to be
exceeding probable, but know it to be true ! When it is an un-
deniable fact, that multitudes of the greatest ability and piety
that have spent their lives in the study of the Holy Scriptures,
have never so much as thought so.
Again, I observed, that according to Mr. S.'s^ doctrine, not
one unconverted man in the world can know, that he has warrant
to come to the Lord's supper; because, if he has any warrant,
God has given him warrant in the scriptures : and therefore if
any unconverted man, not only thinks, but knows, that he has
warrant from God, he must of consequence not only think, but
know the scriptures to be the word of God. Whereas it was
the constant doctrine of Mr. S. that no unconverted man knows
the scriptures to be the word of God.* — But Mr. W. would
* I did not say, that it was also a doctrine according to scripture ; for there
was no occasion for this, among those with whom I had cliiefly to do in tliis con-
troversy ; with wliom I knew it was a point as much settled and uncontro verted,
as any doctrine of Mr. S. whatever. And I knew it to be tlie current doctrine
of orthodox divines ; whoever allow this doctrine to be implied in such texts ay
ihose, John xvii. 7. 1. .Jnlm iv. 15, 16. chap. v. 1. U>. and many others.
Sect. xv. Of coming without a knoicn Right. 583
make it out, that Mr. S. did hold, unconverted men might know
the scriptures to be the word of God ; but only not know it
with a gracious knowledge, such as efleclually bowed men's
hearts, and influenced them to a gracious obedience, (p. 113. 6.)
But let us see whether it was so or not. Mr. S. in his Nature of
Saving Conversion^ (p. 73.) says, " The carnal man is ignorant
of the divine authority of the word of God ; — His wound is, that
he does not know certainly the divine authority of these institu-
tions ; he does not know but they are the inventions of men."
Again, (ibid. p. 74.) he says, " The carnal man is uncertain of
those things that are the foundation of his reasonings. He thinks,
there is a great probability of the truth of these things ; but he
has no assurance. His principles are grounded on an uncer-
tain proposition." And he observes, (p. 20.) " Men when con-
verted, do not look on it as probable, that the word is his word,
as they did before ; but tiiey have assurance of the truth of it."
— So elsewhere, {Guide to Christ, p. 26.) " They that have not
grace, do not properly believe the word of God.'''' — And in an-
other book, {Safety of Ap. p. 6.) "The gospel always works
effectually where it is believed and received as the truth oi^God."
— In another book, {Bcnef. of the Gosp. p. 149.) " Common
illumination does not convince men of the truth of the gospel."
— in his discourse on the vi?'tue of Christ''s blood, (p. 27.) speak-
ing of such as have no interest in the blood of Christ, he says,
" They are strangers to the divine authority of the word of God.''''
Again, {ibid. p. 10.) " Before [i. e. before saving faith] they were
at a loss whether the word was the word of God.''"' — To the like
purpose are many other passages in his writings. (See Nat. of
Sav. Conv. p.. 72. Safety of Ap. p. 6, 7. 99. 107. 186, 187. 229.
— Benef of the Gosp. p. 89.)
So that here, if it be true, that some unconverted men have
a divine warrant to come to the Lord's supper ; and if the thing
which is the foundation of this argument, be also true, viz.
That in order to men's warrantably coming to the Lord's supper,
they must not only think but know they have a right ; then it
must be true likewise, that they not only think but know, that
the scripture, wherein this warrant is supposed to be delivered,
is the word of God. And then we have the following propo-
sitions to make hang together : That unconverted men are
ignorant of the scriptures being the word of God, are uncertain
of it, have no assurance of it, are not convinced of it, do not
properly believe it, are at a loss whether it be the word of God,
or not ; and yet they not only think, but know, that the scrip-
tures are the word of God, and that the gospel, which is the
charter of all Christian privileges, is divine; they have a know-
•384 ANSWER TO SOLOMON WILLIAMS. PART III.
ledge of it which is above all probable hope or thought, and
attended with evidence above a thousand probabilities-
And now let it be considered, whether this agrees better
with Mr. W.'s own doctrine, concerning men's knowing the
truth and divine authority of the gospel, in what has been
before cited from his sermons on Christ a King and Witness :
where he expressly says, that man, since the fall, is ignorant
of divine truth, and full of prejudices against it: has a view of
the truth contained in the Bible, as a doubtful uncertain thing;
receives it as what is probably true ; sees it as a probable scheme,
and something likely to answer the end proposed : but that after
conversion it appears divinely true and real. (See p. 114,
115. & 144.) Then unconverted men only looked on the truth
of the word of God, as probable, something likely, yet as a
doubtful uncertain thing ; but now they not only think, but
know it to be true.
No distinction, about the different kinds of knowledge, or
the various ways of knowing, will ever help these absurdities,
or reconcile such inconsistencies. If there be any such sort of
knowing, as is contra-distinguished to probable thinking, and
to such opinion as is built on a thousand probabilities, which yet
is inconsistent with being ignorant, not believing, being uncer-
tain, nor assured, nor convinced, only looking on a thing pro-
bable, looking on it doubtful and uncertain, it must certainly
be a new and very strange sort of knowledge.
But this argument, that is so clear and invincible, must
have such supports as these, or must quite sink to the earth.
It is indeed a remarkable kind of argument. It is not only as
much against the scheme it is brought to support, as against
that which it would confute ; but abundantly more so. For if
it were the case in truth, that none might come to the Lord's
supper, but they that know they have a right, yet it would be
no direct and proper proof, that unconverted men might come.
It would indeed prove, that many godly men might not come :
Which, it is true, would bring some difficulty on the scheme
opposed ; yet would be no proof against it. But it is direct and
perfect demonstration tgainst the scheme it would support : It
demonstrates, according to the scripture, and according to the
doctrine of those that urge the argument, that not one uncon-
verted man in the world may lawfully come to the Lord's sup-
per ; as no one of them certainly knows the gospel to be divine,
and so no one knows the charter to be authentic, in which alone
the right of any to Christian privileges is conveyed : hence no
one unsanctified man is sure of his right ; and therefore (as they
draw the consequence) no one unsanctified man may come to
the Lord's supper. And so it follows, that the more strongly
►Sect. xvi. Of a Tendency to Perplexity. ^iiib
Mr. W. stands to this argument, the more peremptory and con-
fident his expressions are concerning it, the more violently and
effectually does he supplant himself.
And this position, that a man must not take any privilege,
till he not only thinks, but knows he has a right, is not only
unreasonable, as used by Mr. W. against me, when indeed it is
ten times as much against himself; but it is unreasonable in
itself, as it is an argument, which if allowed and pursued, will
prove, that a man may do nothing at all, never move hand or
foot, for his own advantage, unless he tirst, not only thinks, but
knows, it is his duty. Mr. VV. himself owns (p. 116.) that all
the duties, which God requires of us in his instituted worship,
are privileges, as well as the Lord's supper : And so is every
other duty, which we are to do for our own benefit. But all
human actions are, upon the whole, either good or evil : every
thing that we do as rational creatures, is either a duty, or a sin :
and the neglect of every thing that is our duty, is forbidden.
So that we must never so much as take a step, or move a finger,
upon only a probable judgment and hope ; but must first know
it to be our duty, before we do it : nay, we must neither move,
nor voluntarily forbear to move, without a certainty of our duty
in the case, one way or other !
As to its being alike difficult for men to know or be assured
of their moral sincerity, as of their real sanctification, 1 shall
speak to that under the next head ; whereby it will appear
again, another way, that this argument is vastly more against
Mr. W.'s scheme, than mine.
SECT. XVI.
A consideration of Mr. W.''s defence of the tenth objection,
against the doctrine of the unlawfulness of unsanctified men
coming to the Lord''s supper,, that it tends to the great per-
plexity and torment of many godly men in their attendance
on this ordinance.
My first reply to this objection was that it is for want of
like tenderness of conscience, that the other-doctrine which
insists on moral sincerity, does not naturally bring such as are
received on those principles, into as great perplexities. — Mr. W.
in his animadversions upon it, says, " This is an assertion
which I take to be contrary to common sense, and the ex-
perience of mankind ; and the allowing of it to be true, must
overthrow the law of nature, and cast infinite reproach upon
the author of it."
These are strong expressions ; but let us bring the matter
VOL. IV. 7-1
58(5 ANSWER TO SOLOMON WILLIAMh. PART Ilf,.
to the test of reason. — The necessary quahfication, on Mr. W.'s
principles, is moral sincerity, and a certain degree of moral sin-
cerity. For there is scarcely any man, that lives under the
light of the gospel, and is not an atheist, or deist, but what has
some degree of moral sincerity, in some things pertaining to
Christianity and his duty ; some degree of common faith, some
degree of conviction of the need of Christ, some desire of him,
and moral willingness, though from selfish considerations, to be
good; and some purpose to endeavour a conformity to the
covenant of grace, and to seek salvation on the terms of it. But
how ; shall a man know, what is a sufficient degree of these
things ? Mr. W. has determined the matter thus ; that his
belief of the doctrine of the gospel, and moral willingness to be
conformed to the covenant of grace, must be with his whole
heart, (p. 49. r. p. 5. c. 36. «.) and that his conviction of his
undone state without Christ must be deep \ and his desire of
Christ and his benefits fervent, and his purpose earnest, (p. 75,
r. p. 11. c.) so as to induce him to enter into covenant with
all the earnestness he can, and engage him to use endeavours
with all the strength and power that he has. (p. 83. e. p. 32. d,
p. 30. a.)
Now how exceeding difficult must it be for unsanctified
men to determine, with any assurance, whether they have
moral sincerity to such a degree? — How difficult for them to
know, whether their convictions are thus deep ? Every one
that is used to deal with souls under conviction, knows, that
when they are indeed under deep convictions, they are es-
pecially apt to complain of the hardness of their hearts, and
to think their convictions are not deep. — How difficult to
determine, with any assurance, whether their assent rises so
high, that they can truly be said to believe with all their hearts ?
Whether their moral willingness to be conformed to the cove-
nant of grace, be with their whole heart? And whether they
are really engaged with all the solicitude they can, and are
wiUing to do all that they can ? These things, 1 am pretty
sure, are of vastly more difficult determination, than whether
a man has any true holiness, or not. For in the former
case, the determination is concerning the degree of things,
that are capable of an infinite variety of degrees ; some of
which are nearer to, and others are further from, the lowest
sufficient degree : and consequently some of the degrees that
are not sufficient, may yet be very near ; which renders the
matter of very difficult determination ; unspeakably more so,
that when what is to be distinguished, is the nature of things,
which in all degrees is widely diverse, and even contrary to
that which it is to be distinguished from : As is the case
between saving and common grace ; which Mr. W. himself
5>ECT. xvr. Of a Tendency to Perplexity. o8T
acknowledges.* It is more easy to distinguish light from
darkness, than to determine the precise degree of light : and so
it is more easy to determine, whether a man be alive or dead,
than whether there be exactly such a certain degree of vigour
and liveliness.
This moral sincerity, which Mr. W. insists on, is a most
mdeterminate uncertain thing ; a phrase without any certain
precise meaning; and must for ever remain so. It being not
determined, how much men must be morally sincere ; how much
they must believe with a moral sincerity ; whether the deeply
awakened and convinced sinner must believe, that God is abso-
lutely sovereign with respect to his salvation, and that Christ is
perfectly sufficient to save him in particular ; and to what de-
gree of moral assent and consent, he must believe and embrace
these things, and comply with the terms of the covenant of
grace ; whether he must be willing to obey all God's commands,
the most difficult, as well as the most easy, and this in all cir-
cumstances, even the most difficult that can arise in Providence;
or whether only in some circumstances ; and what, and how
many. The scripture gives us many infallible rules, by which
to distinguish between saving grace, and common. But I know
of no rules given in the Bible, by which men may certainly de-
termine this precise degree of moral sincerity. So that if grace
is not the thing which gives a right to sacraments in the sight of
God, we have no certain rule in the Bible, commensurate to the
understanding of mankind, by which to determine when we have
a right, and when not. — Now let the impartial reader judge,
which scheme lays the greatest foundation for perplexity to
communicants, of tender consciences, concerning their quali-
fications for the Lord's supper ; and whether this argument
drawn from such a supposed tendency to such perplexity, (if
there be any force in it,) is not vastly more against Mr. W.'s
scheme, than mine.
And here by the way, let it be noted, that by these things it
is again demonstrated, that the ninth objection, the great argu-
ment considered in the preceding section, concerning the neces-
sity of a known right, in order to a lawful partaking, is exceed-
ingly more against Mr. W.'s principles, than mine ; in as much
as on his principles, it is so much more difficult for men to know,
whether they have a right, or have the prescribed qualification,
or not.
I answered this argument in the second place, by alledging,
that this doctrine of the necessity of saving grace in order to a
* See his Sermon on Christ a King and IVitness, (p. 84. e.) where he says,
" notwithstanding the visible likeness of nominal and real Christians, there is a wide
difference, as there is between the subjects of Christ and the slaves of the devil,"
•388 ANSWLll TO SOLOMON WILLIAMS. I'AKT HI.
light to the Lord's supper, is not properly the cause of the per-
plexities of doubting saints, in their attendance on this ordinance,
though it may be the occasion : But that their own neghgence
and sin is the truP cause; and that this doctrine is no more the
cause of these perplexities, than the doctrine of the necessity of
saving grace in order to salvation, is the cause of the perplexity
of doubting saints when they come to die. Upon which Mr. W.
says, There is no shadow of resemblance of these cases, because
death is no ordinance, &c. But if death is no ordinance, yet it
is the required duty of the saints to yield themselves to the
Lord, and resign to the will of God, in their death. And in
this respect, the cases are exactly parallel, that perplexities are
just so much the consequence of the respective doctrines, in one
case, as in the other ; that is, the perplexities of a doubting saint
on a death-bed, the difficulty and trouble he meets with in re-
signing himself to the will of God in dying, is just in the same
manner the consequence of the doctrine of the necessity of
saving grace in order to eternal salvation, as the perplexities of
a doubting saint at the Lord's table are the consequence of the
doctrine of the necessity of saving grace in order to a right to
the Lord's supper. And this is sufficient for my purpose.
Mr. W. himself says, in his answer to Mr. Croswell, (p.
122. c.) " Although there are comparatively few, that obtain
assurance, yet it is through their own sloth and negligence that
they do not. We fully agree with Mr. Perkins, that a man in
this life may ordinarily be infallibly certain of his salvation. " So
Mr. Stoddard (in his sermon on one good sign — ) says, " There
is no necessity, that the people of God should lie under darkness
and temptation ; they may obtain assurance." — Now, if this be
thecase, then certainly there is no justice in laying the temp-
tation and uneasiness, which is the effect of sloth and negligence,
to the doctrine I maintain, in those that embrace it. It is a
wise dispensation of God, that he has so ordered things, that
comfort in ordinances, and in all duties, and under all provi-
dences, should be to be obtained in a way of diligence ; and
that slothfulness should be the way to perplexity and uneasiness,
and should be a way hedged up with thorns, agreeable to Prov.
XV. 19. — That it is so ordered, is for the good of 'the saints, as
it tends to turn them out of this thorny path, into the way of
diligence. And so this doctrine, as it has this tendency, has a
tendency in the end to that solid peace and comfort, which is
the happy fruit of their holy diligence. And that, and not the
saints' perplexity, is properly the effect of this doctrine.
Sect. xvii. Of commanding^ to partake, <jl-r. 589
SECT. XVII.
Contaming some further ohservations on what is said by Mr. JV.
in support of the 13/// objection, concerning Godh commanding
all the members of the visible church, that are not ignorant
nor scandalous, to attend all external covenant duties.
It has been already demonstrated (sect. 8th of this third
part) that in this argument the question is begged, notwithstand-
ing what Mr. W. has said to the contrary ; which sufficiently
overthrows the whole argument. Nevertheless, that I may pass
by nothing, which those who are on Mr. W.'s side may be likely
to think material ; I will here make some further observations
on this objection, as represented and supported b} Mr. W.
The chief thing, that has the plausible appearance of argu-
ment in what Mr. S. and Mr. W. say on this head, is this :
That for God to require all who are in covenant to come to the
Lord's supper, and yet to forbid them to come unconverted, is
to suppose, that he both commands them and forbids them at
the same time. And this is thought to be the more manifest, in-
asmuch as conversion is not in men's power. Though it is not
denied, but that God justly requires men to be converted, or to
be truly holy, (see p. V29, 130.)
To this I would say,
(I.) If when they speak of commanding and forbidding
at the same time, they mean God's commanding and forbidding
the same thing, at the same time, no such consequence follows
from my principles. For that thing, and that only, which I
suppose God requires of any, is to come to the Lord's supper
with a sanctified heart ; and that this God requires at all times,
and never forbids at any time ; and that to come without this
qualification, is what he always forbids, and requires at no
time. So that what he requires, at the same time he forbids
something, is not the same thing that he forbids ; but a very
different and contrary one. And it is no absurdity, to suppose,
that God requires one thing, and forbids a contrary thing at the
same time.
To illustrate this by an example : It was the duty of the
Jews at Jerusalem, openly to confess Christ, to own him as the
Messiah, at that hour when he was led away to be crucified,
and openly to testify their adoring respect to him on that extra-
ordinary occasion. But yet they did not believe him to be the
Messiah, and could not believe it, (many of them at least,) since
they looked on his present abject circumstances as a demonstra-
tion that he was not the Messiah. It was beyond their power.
J90 ANSWER TO SOLOMON WILLIAMS. FART III.
at least at once, in that instant, to give their assent, with all
their hearts, to such a supposition. Nor was it in their power
to exercise an adoring respect to him : for, besides their strong
prejudices, mosto.f them were judicially hardened, and given
up to a spirit of unbelief and obstinate rejection of him ; as ap-
pears by that account, (Johnxii. 39, 40.) "Therefore they could
not believe, because that Esaias said again, He iiath blinded
their eyes, and hardened their heart, that they should not see
with their eyes," &c. (See also Luke xix. 41, 42, and Matt. xiii.
14, 15.) And yet it would have been unlawful for them to have
made a lying profession ; to profess they believed him to be the
Messiah, and that they received and loved him as such, when
at the same time they hated him, and did not believe he was
the Messiah. — But here is no requiring and forbidding the same
thing at the same time : for the only thing required of them
was, to have faith and love, and to testify it ; which was not at
all forbidden.
(2.) None of the difficulties, which Mr. S. or Mr. W.
object — either God's supposed requiring impossibilities, or his
requiring and forbidding at the same time — do follow, any more
on my principles, than on Mr. W.'s. Mr. W. maintains, that
God calls men this moment to enter into covenant with him,
and commands them to do it. (p. 28. c.) One thing implied in
this, according to his ownfrequentexplanation of visibly entering
into covenant, is professing a belief of the fundamental doctrines
of Christianity. Now therefore, we will suppose a man to be
a candidate for baptism, who has been brought up in Arianism;
and is strongly persuaded, that the doctrine of the Trinity is
not true : Yet he is this moment required to profess that
doctrine ; but has no ability in a moment to believe the doctrine,
because he does not at present see the evidence of it. For as
Mr. W. himself says, (Sermon on Christ a King and Witness^
p. 91. d. e. and 92. a.) " The understanding cannot be brought
to yield its assent to any truth, which it does not see the truth
or apprehend the evidence of. If you would hire him with
cart-loads or ship-loads of gold and silver ; if you should im-
prison him, whip him, burn him ; you cannot make him believe
a thing to be true, which he apprehends to be incredible, or
which he sees no sufficient reason to believe." Now therefore
what shall the man do, on Mr. VV.'s principles? He is com-
manded to proless the doctrine of the Trinity, which must be
professed in order to be lawfully baptized in the name of the
Trinity ; and on Mr. W.'s principles, he is commanded to doit
this moment. Yet also on his principhjs, if the man professes
it, and is not morally sincere, or knows he does not believe it,
he is guilty of horrible falsehood and prevarication ; which
God doubtless forbids. Therefore here is certainly as much of
Sect. xvrr. Of commanding to partake, <^r. 591
an appearance of commandin'; and forbidding the same thing
at the same time, as in the other case.
Every husbandman in Israel, that Hved even in Christ's
time, was required to offer a basket of the first-fruits ; and was
commanded when he offered it, solemnly to make that profes-
sion, concerning the principal facts relating to the redemption
out of Egypt, — which is prescribed in Deut. xxvi. 5 — 10. A
Syrian ready to perish was my father, &c. Now supposing
there had been an Israelite, who did not believe the truth of all
these facts, which came to pass so many ages before, (as there
are now many in Ciiristendom, who do not believe the facts
concerning Jesus Christ,) and continued in his unbelief, till the
very moment of his offering : God peremptorily requires him
to make this profession ; yet none will say, that he may lawfully
profess these things, at the same time when he does not believe
them to be true. However, here is no commanding and for-
bidding the same thing at the same time : Because, though
God required the Jews to make this profession, yet the thing
required was to believe it and profess it. Though some might
not believe it, nor be able for the present lo believe it ; yet this
inability arose from depravity and wickedness of heart, j which
did not at all excuse their unbelief, for one moment.* Mr. W.
himself owns (p. r29. b. c.) that God may require those things
which are out of men's natural power.
Now this may be laid down as a truth of easy and plain
evidence; If God may require what wicked men, while such,
are unable to perform, then he may also require those things
which are connected with it, and dependent on it, and which,
if the other be done, they would be able to do, and might do,
and without which they may not do it. So, if God may require
an unsanctified man to love him, then he may require him to
testify and profess his love, as I suppose Christians do in the act
* This instance may shew us, that God's requiring all Israel to enter into
covenant with God, and seal their covenant in the passover, will not prove, that
it was lawful for any to avouch the Lord to be their God, and promise and swear
they woidd perform universal and persevering obedience, when at the same mo-
ment they had no love to God, and even then, while speaking the words, continu-
ed in an habitual wilful disobedience to God's commands, and were willing slaves
to the devil. Nor will it follow, from these commands given to the Israelites,
concerning their covenantinc with God, and scaling their covenant, that God ever
did, since the foundation of the world, appoint or command any other covenant-
ing with him, than as giving up themselves wholly and without reserve, both soul
and body, both heart and life ; or that ever he appointed or commanded any cove-
nanting wherein men give a part, and keep back a part, give him the outside, and
keep back the noblest and best part, the heart, will, and affections, for sin and
Satan ; or that there is any such covenant of God in being ; or that such cove-
nanting has not always been as much without foundation in any institution of
God, as any of the spurious sacraments of the church of Rome ; or that it
has not always been strictly forbidden of God ; or that it is not absolutely and in
itself sinful and unlawful, as truly ae the act of Ananias and Sapphira.
592 ANSWER TO SOLOMON WILLIAMS. PART III-
of partaking of the Lord's supper ; and yet it may not be law-
ful for him to testify and profess love, when he has it not.*
* Much of tlie controversy discussed in this book (and the preceding one)
uliich was agitated with great warmth in the American churches, and which is
not unfrequently started among congregational churches in Great Britain, seems
to originate in the want of clearly stating the scriptural design of entering into full
communion. If this be not previously settled, there is but little hope of a satis-
factory adjustment. Without entering here into the minutiae of proofs, the fol-
lowing particulars are submitted to the reader's consideration, as probably
calculated to aid his inquiries.
1. The chief end of every human society, as v^ell as of every intelligent be-
ing, ought to be this, viz. To glorify God, or to represent him as glorious in all
his perfections and ways. No human society, of whatever kind, is exempt from
this obligation. For a society is only an aggregate of individuals ; and as every
individual is obliged to do this in all his actions, he is therefore thus obliged in his
social capacity. This obligation arises from the respective natures of God and
the creature, and it is clearly enjoined in the holy scripture. " Whatsoever ye
do, do all to the jjlory of God." — But,
2. The distinguishing subordinate end or special design of any society, must
designate its peculiar nature, whereby it is best adapted to promote that end.
Though every society is bound to seek the one chief end, yet every social union
is not adapted to answer all social ends. Societies of a religious, moral, charita-
ble, scientific, or political design, must have members of a corresponding charac-
ter, otherwise the proposed end cannot be pnswered. The qualifications of the
members must have an aptitude to promote the design.
3. The distinguishing design of n society denominated a church, evidently
is to promote religion. Numbers are united, by divine appointment, to maintain
religion — to exhibit before the world real Christianity — to encourage those who
seek the right way — to edify one another — and the like. Such particulars we
gather from the sacred scriptures. " Striving together for the faith of the gos-
pel."— " That ye may be blameless and harmless, the sons of God (resembling
him) without rebuke (or cause of rebuke) in the minds of a crooked and perverse
nation, among whom ye shine as lights in the world, holding forth tiie word of
life." — A church of Christ is appointed to shine in a dark world, to be blameless
and harmless among the crooked and perverse, to imitate God, as far as practica-
ble, while among the children of the wicked one, to give no offence to who are
Avithput or those who are within the church, to hold forth, and hold fast, the
word of life by doctrine, by discipline, and by practice. "Him that is weak in
the faith receive you, but not to doubtful disputations." Provided a person be
desirous of Christian fellowship, and is possessed of so much knowledge, so much
experienced efficacy of truth, and so much good conduct, as is calculated to an-
swer, in a prevailing degree, the design of a church being at all formed, let him
not be rejected. " Wherefore comfort yourselves together, and edify one another,
even as also ye do !" This is done by m'ltual instructions, exhortations, prayers,
and praises ; by watchful discipline, and the exercise of religious gifts ; by
friendly offices, and acts of Christian kindness.
4. The preceding particulars are produced only as instances: but in order
accurately to ascertain the special end of Christian fellowsliip, in full communion,
all the passages contained in the New Testament relating to the subject ought
to be included. For until the revealed special design for which a church of
Christ is instituted be ascertained, it is obviously not possible to ascertain the
precise nature of the society, and consequently the qualifications of its members.
However,
5. We will suppose that, by an appeal to all the passages of the New Testa-
ment, the precise design is known ; from whence the nature of a church is
deduced ; the question returns,— Is there any general rulejthat may form an inva-
riable standard by which all qualifications of candidates may be measured?
There undoubtedly is, for this plain reason ; because a church is a society insti-
tuted for specific ends, revealed in the New Testament. Now as these ends arc
matter of divine record, and not of human opinion, the standard is invariable
Sect. xvh. Of commanding to partake, ^c. 593
6. We will further suppose, that the general rule, by which to measure qual-
ifications for full communion, is the scriptural design for which a gospel church
in full communion is divinely instituted. No party, however they may differ
about other things, can object to this rule, with any colour of reason. To deny
its claim, they must either subvert the evident principles of all voluntary socie-
ties, or else hold, that a Christian church is not instituted in the New Testament
for any specific end. But this no reasonable person, much less a serious Chris-
tian, will maintain. Hence,
7. Those candidates for full communion, and only those, who are conformed
to this rule, are fully qualified. But hei-e it is of essential importance to observe,
that though a rule is, and from its very nature must be, fixed and invariable, the
qualifications of individuals, are variable things, admitting of more or less con-
formity to it. The conjectures of men, however ingenious and plausible, cannot
be admitted as a rule, because they are variable : but the rule must be deduced
from the design itself of instituting a church, which is evidently a matter of pure
divine pleasure, and which could not be known without a revelation from God. A
lule, then, must be sought from the sacred oracles by an induction of particulars
relating to the point in question, and from their harmonious agreement ; and it
is the business of every Christian church, minister and member, to search the
scriptures in order to ascertain it. To contend about qualifications, before this
is agreed upon, is to contend about the dimensions of different things, before a
standard is fixed upon by which to measure them. But the constituent parts of
the qualifications in candidates, cannot be found in scripture ; they must, most
evidently, be sought in the characters of the individuals, which are indefinitely
variable. To suppose the character, or the actual attainment, of each candidate
is revealed in scripture, is too absurd to be maintained by any rational mind.
Therefore,
8. What remains for a church to do in judging of qualifications, is to com-
pare the proficiency of the candidate with the scriptural rule. The former
admitting of indefinite degrees of approximation to the standard, must be learnt
from the person himself, from his conduct, and from the testimony of others. His
profession, his declared experience of divine truth, his deportment in society, in
short, his general character is to be viewed, in comparison with the evident design
of God in forming a church.
9. Should it be objected, that different persons, or churches, might fix on a
diflTerent standard, by adding more texts of scripture out of which a various gene-
ral result would arise : it is answered, that therefore this is the point to be first
settled. When any disagree about the rule, they cannot of course agree about
the qualifications. There are many texts, however, such as those above pro-
duced, concerning which there can be no disagreement. The rule therefore
should be admitted, as far as it goes. A measure of a foot long may, as far as it
goes, be a standard of straightness and of measure, as well as a yard or a fathom.
Or, to change the comparison, a small measure of capacity may be equally accu-
rate, to a certain degree, as a larger measure. Let the church of small attain-
ments act charitably, and wait for brighter evidence. If any lack wisdom, let
them ask of God, who giveth liberally. "Let us therefore, as many as be perfect,
be thus minded ; and if in any thing ye be otherwise minded, God shall reveal
even this unto you. Nevertheless, whereto we have already attained, let us walk
by the same rule, let us mind the same thing."
10. The scriptural rule is not only invariable, but also perfect in its kind,
as dictated by infinite wisdom for the noblest ends. But no human character iri
the present state, is perfect, so as to comport universally with the standard.
Therefore no candidate for communion is perfectly qualified ; that is, his qualifi-
cations are only comparative. One may be qualified in a greater, and another in
a smaller degree. One is qualified to fill his place eminently, another moderately
well. One may be strong, and another weak in the faith. Yet he who is weak
in the faith may be comparatively qualified. Therefore,
11. Since qualifications are so various, and admit of indefinite approxima-
tions to the perfect standard, or deviations from it, we are bound to accede to
another conclusion, viz. That whatever kind, or degree of qualification appears
to befriend, rather than to oppose, to honour, rather than to discredit the scriptu-
ral design of full communion, oucht to be admitted bv the chinrli. When a can-
Vol. IV. 75
ji91 A.VSUER TO feOLOMOxN WILLIAMS. PART III.
didate for coniniunion is proposed to a church, its immediate business is to con-
sult the scriptural design of communion ; and then to consider how far the quali-
fications of the candidate appear to befriend and to honour it.
12. From the premises it follows, that to reason from qualifications for com-
munion in the Jewish church, to those for full communion in a gospel church,
must needs be uncertain and inconclusive ; except it could be first proved, that
the revealed design of each was the same. But it requires no great labour to shew
by an induction of particulars, that the dcsicii was very different ; and conse-
quently, that what would be a suitable qualification for the one, would not be so
foj the other.
13. We may further infer, that when a church requires a probable evidence of
grace as the measuring rule of admission, and directs nearly all its attention to
ascertain tliis point, its proceedings are irregular, unscriptural, and therefore un-
warrantable. The rule of judging, as before shewn, must be found in the scrip-
ture, and not in the candidate.
14. We may further infer from the preceding observations, that a probable
evidence of grace in a candidate, is not the precise ground of the qualification,
however desirable that evidence may be. Yet, because ordinarily, and most
probably, the absence of saving grace implies the absence of the precise ground
of answerableness to the scriptural design of full communion, such probable
evidence is of giout importance. However nice this distinction may appear to
some, the want of attending to it seems to have constituted the chief difference
between our author and his antagonists. And, in fair investigation, another
question, different fror.t what was agitated, ought to have been first settled, viz.
Whether any person, who is not visibly the subject of saving grace, can "befriend,
rather than oppose, can honour, rather than discredit the scriptural design of
full communion ?" Fairly to answer this question in the negative, it is not enough
to prove, that sucli a person cannot fully answer the scriptural design. But it
ought to be proved, that no person destitute of such probable evidence of saving
grace, in any circumstances whatever, can be found, who might befriend and
honour the scriptural design of communion, rather than the coniiary. This
is the real hinge of the controversy.
15. It is an unscriptural notion, too much taken upon trust, that the imme-
diate business of a church, is to form an opinion respecting the spiritual state of
a person before God : as, whether he is the subject of saving grace — whether he
has a principle of sincerity — whether his motives are spiritually pure, &c.
Whereas, a church ought not to act the part of a jury on the candidate's real
state towards God, but on his state towards the church. They are to determine
whether he is, or is not eligible to answer the scriptural ends of such a society^
and indeed of that particular church. For, as the circumstances of divers
churches may be very different, there may be cases, where the same person may
he eligible to one church, and not to another. In one church he may promote its
welfare, in another hinder it. This may greatly depend on his peculiar tenets,
and the zeal with which he may be disposed to maintain them. In one society
he may be a source of disquiet and confusion, but in another the reverse.
16. Hence it is evident, thai a visibility of saving grace, though it claims the
Christian love and respect of the church, does not, in all cases, constitute elimble
qualifications. For, whatever has an evident tendency to produce disputes, animosi-
ties and divisions in a church, ought to be kept out of it. But the admission of a
person who appeared zealous for sentiments and customs opposite to those held
hy the church, would have this apparent tendency, notwithstandinir his possessing
a visibility of grace, on other accounts. Therefore, though a visibihty of grace in
some cases, may be sufficiently plain, yet an apparent failure in other respects
may be sufficient to shew that a person is not qualified for full communion In
short, if the church have good reason to think, that his admission would do more
harm than good, he should be deemed unqualified for membership in that society
though he may be entitled to a charitable ();.)iniori, or even Christian love, on other
accounts ; and, on the contrary, if the church have good reason to think that
las admission would do more good than harm, he should be deemed qualified for
membership— even tiiough he may be less entitled to a charitable opinion of hi«
Mtate towards God, than the other.
♦Sect. xvii. Of commanding to partake^ t^-c, oDf)
COROLLARIES.
\. Any candidate who appears, in the charitable judgment of a Christian
church, likely to give a favourable representation of Christianity to the church
and the world — to encourage the desirous, by liis knowledge and tempers — and
to give and receive Christian edification in that communion — is, in the scripture
sense, qualified for full communion.
2. Personal religion, in the sight of God, is to be deemed necessary only for
the sake of enabling the candidate to answer such ends, — as far as membership is
concerned ; but, as final salvation is concerned, personal religion is indispensably
necessary ; this connection being clearly revealed, as well as founded in the na-
ture of things.
8. A Christian minister may consistently exercise holy jealousy over some
church members, and warn them of the danger of hypocrisy, without threatening
them with exclusion from their membership ; because only their overt-acts (in-
cluding sentiments, tempers, and conduct) are the object of discipline, as they
were of admission,
4. Some persons, though in a safe state towards God may not answer the
forementioned ends of membership, better than others who are not in such a state.
5. A person may be qualified for the society of heaven, while not quahfied
for full communion in a Christian church ; because the natures of the two socie-
ties are different, and consequently the scriptural ends of their admission into
each. For infants, or idiots, h.c. may be quahfied by grace for the society of hea-
ven ; but are totally unqualified for full communion in the church on earth.
6. Were Christian churches to act always on these principles, much bitter
strife and useless discussions would be avoided, in the admission and exclusion of
members. For, in neither the one nor the other, would the church pronounce on
the state of the persons towards God ; for when any were admitted, no handle
would be afforded to the presumption, that membership below is a qualification
for heaven — and when any were excluded, no occasion would be given to the
excommunicated person, or to the world, to pass the censure of uncharitableness
on the church ; for every voluntary society has a right to judge, according to its
own appropriate rules, who is, and who is not qualified to promote its welfare. —
W.
AN APPENDIX.
BEING A LETTER TO THE PEOPLE OF THE FIRST CHURCH AND
CONGREGATION IN NORTHAMPTON.
Dear Brethren,
Though I am not now your pastor, yet having so long stood
in that relation to you, 1 look on myself obliged, notwithstanding
all that has of late passed between us, still to maintain a special
concern for your spiritual welfare. And as your present cir-
cumstances appear to me very evidently attended with some
peculiar dangers, threatening the great wounding of the interest
of vital religion among you; which probably most of you are
not well aware of; I look on myself called to point forth your
danger to you, and give you warning. What I now especially
have respect to, is the danger I apprehend you are in, from the
contents of that book of Mr. W. of Lebanon, to which the fore-
going performance is a reply ; which I perceive has been written
and published very much by your procurement, and at your ex-
pense ; and so (it may naturally be supposed and expected) is
dispersed in your families, and will be valued and much used
by you as a book of great importance. What I regard is, not
so much the danger you are in of being established by that book
in your former principles, concerning the admission of members,
(though I think these principles are indeed very opposite to
the interest of true piety in churches ;) but what I now mean is
the danger there is, that while you are making much of that
book as a means to maintain Mr. Stoddard's doctrine concerning
the terms of communion, you, and especially your children, will
by the contents of it be led quite off from other religious prin-
ciples and doctrines, which Mr. S. brought you up in, and
always esteemed as of vastly greater importance than his parti-
598 ANSWER TO SOLOMON WILLIAMS. I'ART III,
cular tenet about the Lord's supper ; and be naturally led into
notions and principles, which he ever esteemed as of fatal ten-
dency to tlie souls of men.
By the way, I would have it observed, that when I take
notice of these things in his book, my aim is not to beget in you an
ill opinion of Mr. W. as though he were as corrupt in his settled
persuasion, as one would be ready to think, if we were to judge
only by things delivered in some parts of this book ; and espe-
cially if it should be supposed, that he embraced all the con-
sequences of what he here maintains. Men often do not see or
allow the plain consequences of their own doctrines. And
therefore, though I charge very pernicious consequences on some
things he says, yet I do not charge him with embracing these
consequences : nor will I undertake to explain how it could
come to pass, that he should maintain things now in this
book, in opposition to me, which are so contrary to the
good and sound doctrines he has formerly delivered in other
books. Let that be as it will, and however orthodox the prin-
ciples may be, which he more ordinarily maintains ; yet the
ill and unsound things he delivers here, may do, nevertheless,
hurt to you and your children, who may read this book
without having in view the more wholesomes doctrine of his
other writings.
For instance, you have ever been taught, that unconverted
men do not really believe the gospel, are never truly convinced
of its truth ; and that it is of great importance that sinners should
be sensible of the unbelief and atheism of their hearts. But
contrary to this, Mr. W.'s book abundantly teaches you and your
children this notion. That unsanctified men may really be con-
vinced of the divine truth of the gospel, and believe it with all
their hearts.
You have been ever taught, that Christless sinners, espe-
cially when under some more slight awakenings, are very ready
to flatter themselves that they are willing to accept of Christ as
their Saviour ; but that they must be brought off from their vain
imagination, and be brought to see that the fault is in their own
wills, and that their not being interested in Christ is owing to
their obstinacy and perverseness, and wilful wicked refusal of
God's terms ; on which account they are wholly inexcusable,
and may justly be cast off by God. But contrary to these
things, this book of Mr. W. abundantly teaches you, that men
in an unconverted state, may indeed cordially consent to the
terms of the covenant of grace, may comply with the call of the
gospel, may submit to its proposals, may have satisfaction in the
offer God makes of himself as our God in Christ, may fall in
with the terms of salvation propounded in the gospel, and re-
nounce all other ways, and may sincerely and earnestly desire
Appendix. 599
>aivation in this way : and that some unconverted men are not
wilful obstinate sinners, (p. 21. b.) Which doctrines, if em-
braced and retained by your children as true, will tend for ever
to hinder that conviction of the opposition and obstinacy of the
heart, which Mr. S. ever taught you to be of such importance
in order to the soul's humiliation, and thorough conviction of
the justice of God in its damnation.
You have ever been taught, that the hearts of natural men
arc wholly corrupt, entirely destitute of any thing spiritually
good, not having the least spark of love to God, and as much
without all things of this nature, as a dead corpse is without
life : nevertheless, that it is hard for sinners to be convinced of
this ; that they are exceeding prone to imagine, there is some
goodness in them, some respect to God in what they do ; yet
that they must be brought off from such a vain conceit of them-
selves, and come to see themselves utterly depraved and quite
dead in sin. — But now this book of Mr. W. leads you to quite
other notions; it leads you to suppose, that some natural men
are above lukewarmness in religion, that they may truly profess
to be the real friends of Christ, and to love God, more than his
enemies, and above the world.
It was a doctrine greatly inculcated on you by Mr. S. as
supposing it of great importance for all to be convinced of it,
that natural men are not subject to the law of God, nor indeed
can be ; that they never do truly serve God, but are wholly un-
der the dominion of sin and Satan. But if sinners believe Mr.
W.'s book, they will not be convinced of these things ; nay,
they will believe quite contrary things, viz. That sinners, while
in a state of nature, may have a cordial subjection to Jesus
Christ, and may be subject to him with all their hearts, and may
be so devoted to the service of Christ as to be above those that
serve two masters, may give up themselves to be taught, ruled,
and led by him in a gospel way of salvation, and may give up all
their hearts and lives to him. — And is it likely, while sinners be-
lieve these doctrines of Mr. W. that they will ever be brought to
a thorough humiliation, in a conviction of their being wholly
under the power of enmity against God, which Mr. S. taught
you to be of such great impoitance?
You know it was always a doctrine greatly insisted on by
Mr. S. as a thing of the utmost consequence, that sinners who
are seeking converting grace, should be thoroughly sensible of
God's being under no manner of obligation, from any desires,
labours, or endeavours of theirs, to bestow his grace upon them ';
either in justice, or truth, or any other way ; but that when they
have done all, God is perfectly at liberty, whether to shew them
mercy, or not ; that they are wholly in the hands of God's sove-
600 ANSWER TO SOLOMON WILLIAMS. PART HI.
reignty. (See Guide to Christ, p. 75. c. d. and Benef. of the
Gosp. p. 04. and p. 75, 76.) — Whereas, if a sinner seeking
salvation believes Mr. W.'s book, ii will naturally lead him to
think quite otherwise. He, (in p. 28.) speaking of such sin-
cerity and earnestness of endeavours as may be in natural men
to qualify them to com.' to the sacrament, and of the great en-
COur-di>ement God has given, that he will bestow his saving
grace on such as use such endeavours, adds these words, (near
the bottom of the page,) " God never will be worse than his
encouragement, nor do less than he has encouraged ; and he
has said, to him that hath shall be given." Naturally leading
the awakened sinner, who is supposed to have moral sincerity
enough to come to the sacrament, to suppose, that God is not
wholly at liberty; but that he has given so much encouragement,
that it may be depended upon he will give his grace ; and that
it would not be reasonible or becoming of God to do other-
wise ; because if God should do so, he would be worse than his
encouragement, and would not fulfil that word of his, to him who
hath shall be given. And how will this tend effectually to pre-
vent the sinner looking on God as absolutely at liberty, and pre-
vent his resigning himself wholly into the hands of God, and to
his sovereign pleasure ?
It is a doctrine which has ever been taught you, and used
for the warning, awakening, p.nd humbling of gospel sinners,
that they have greater guilt, and are exposed to a more terrible
punishment, than the heathen. — But this is spoken of by Mr.
W. as an unsufferable treatment of visible saints : naturally tend-
ing to alleviate and smooth the matter in the consciences of
those that are not scandalous persons, though they live in un-
belief and the rejection of Christ under gospel light and
mercy.
If you will believe what Mr. W. says, (p. 56.) those blessed
epithets and characters in the epistles of the apostles, which
you always, from the first foundation of the town, have been
taught to be peculiar and glorious expressions and descriptions
of the blessed qualifications and state of true saints, and heirs of
eternal happiness ; such as being elected, chosen before the foun-
dation of the world, predestinated to the adoption of children
throuf^h Jesus Christ ; quickened, and made alive to God, though
once dead in trespasses and sins; washed, sanctified, justified ;
made tosit together in heavenly places in Christ; begotten again,
to an inheritance incorruptible, undefiled ; — with innumerable
others the like : — I say, if you believe Mr. W. you have been
quite mistaken all your days, and misled by all your ministers ;
these things are no more than were said of the whole nation of
the Jews, even in their worst times ! Which is (as I have ob
Ai}pendu: 001
served) exactly agreeable to the strange opinion of Mr. Taylor,
of Norwich, in England, that author who has so corrupted mul-
titudes in New England. Thus you are at once deprived of all
the chief texts in the Bible, that hitherto have been made use of
among you, as teaching the discriminating qualifications and
privileges of the truly pious, and the nature and benefits of a real
conversion; too much paving the way for the rest of Taylor's
scheme of religion, which utterly explodes the doctrines you
have been formerly taught concerning eternal election, con-
version, justification ; and so, of a natural state of death in sin :
and the whole doctrine of original sin, and of the mighty change
made in the soul by the redemption of Christ applied to it.
And this, taken with those other things which I have ob-
served, in conjunction with some other things which have lately
appeared in Northampton, tend to lead the young people among
you apace into a liking to the new, fashionable, lax schemes of
divinity, which have so greatly prevailed in New England of late;
as wide as the East is from the West, from those great prin-
ciples of religion, which have always been taught, and have
been embraced, and esteemed most precious, and have justly
been accounted very much your glory by others.
If this book of Mr. W. with all these things, is made much
of by you, and recommended to your children, as of great im-
portance to defend the principles of the town, how far has your
zeal for that one tenet, respecting natural men's right to the
Lord's supper, transported you, and made you forget your value
and concern for the most precious and important doctrines of
Jesus Christ, taught you by Mr. Stoddard, which do most nearly
concern the very vitals of religion !
I beseech you, brethren, seasonably to consider how dark
the cloud is that hangs over you, and how melancholy the pros-
])cct (especially with regard to the rising generation) in many
respects. I have long been intimately acquainted with your
religious circumstances, your notions and principles, your ad-
vantages and dangers ; having had perhaps greater opportunity
for it than any other person on earth. — Before I left you, it was
very evident, that Arminianism, and other loose notions in reli-
gion, and Mr. Taylor's in particular, began to get some footing
among you ; and there were some things special in your cir-
cumstances, that threatened a great prevailing of such like no-
tions : which if they should by degrees generally prevail, will
doubtless by degrees put an end to what used to be called
saving religion.
Therefore let me entreat you to take the friendly warning I
now give you, and stand on your guard against the encroaching
evil. If you arc not inclined to hearken to me, from any re-
VOL. IV, 76
(J02 ' AJy'SWER TO SOLOMON WlLLIAJi.-. I'ARl Hi.
maining affection to one whose voice and counsels you once
heard with joy, and yielded to with great alacrity ; yet let me
desire you not to refuse, as you would act the part of friends to
yourselves and your dear children.
I am,
Dear Brethren,
He who was once (as I hope through grace)
Yotir faithful pastor,
And devoted servant for Jesus'' sake.
J. K.
END OF VOL, IV
^/7
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